Will Wright Catholic: Recent Episodes

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Good Distinctions is back! I’ve taken the last year or so off as I drafted my dissertation. It is now complete and awaiting feedback from my advisor… I’ll make sure to post when I’m DOCTOR Wright… but not yet.

This episode is my first after a year off from recording. The podcast is OFF Airplane Mode! I will not be posting often, to be honest. I’m only seeking out interviews that really, truly interest me. I’ve loved speaking with every guest I’ve had on the show, but the pace was a bit breakneck, to be honest. So, I’ll be curating the conversations a bit more.

It was a real pleasure having a conversation with T.J. Burdick on technology, AI, human nature, parenting, and more. I hope you’ll give it a listen.

Here is the article on Catholic Exchange that we discussed: https://catholicexchange.com/are-you-smarter-than-ai/

And here is a link to T.J.’s book Detached: Put Your Phone in Its Place (OSV, 2018): https://www.tjburdick.com/detached/

Who is T.J.? (From his Substack)

I’m a writer of both fiction and nonfiction whose primary lens is through the Catholic faith. I’m not a radtrad, nor a liberal lefty– I strive for the middle path… which doesn’t sell many books 😂

Here’s a quick “list of me:”

• Married to my wife, Maribel (since 2007)_

• Father of 5 children

• Work as a public school teacher

• Published books through OSV, En Route Books and Media, Gracewatch Media, and Self-Published

• Contributor for Catholic Exchange

• Owner of EpicPew.com and SignumDei.com

• Former missionary

• Finally professed Third Order Dominican (since 2013)

• I run 5 and 10ks (but very slowly)

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Summary

In this conversation, Teresa Yanaros shares her transformative journey from the New Age movement to Catholicism, detailing her experiences with the occult and the importance of understanding spiritual practices. She emphasizes the dangers of syncretism and the blending of beliefs in modern spirituality, advocating for a clear Christian worldview and the role of sacraments in healing and deliverance. Teresa provides insights into how to engage with loved ones involved in the occult and stresses the need for discernment in spiritual practices.

Takeaways

• Teresa Yanaros transitioned from New Age beliefs to Catholicism after realizing the dangers of the occult.

• The occult is defined as engaging with demonic spirits, often through invocation or evocation.

• The New Age movement is characterized by self-centered practices that can lead to spiritual deception.

• Worldview shapes our beliefs and actions; a Christian worldview is essential for discernment.

• Sacraments, especially confession, play a crucial role in healing from occult practices.

• Many people involved in the New Age have underlying trauma they are trying to address.

• Syncretism is prevalent today, with many Christians blending beliefs from different spiritual practices.

• Awareness of the occult's influence is necessary for spiritual safety and growth.

• Engaging with loved ones in the occult requires love, boundaries, and knowledge.

• Resources are available for those seeking to understand and escape the occult.

I cannot recommend this new book from Sophia Institute Press by Teresa Yanaros enough! My conversation with Teresa was great, but her book is so helpful! Even if you have not dabbled in the occult (you probably have and don’t know it), you will still be edified and inspired by this book!

Buy a copy today! - https://sophiainstitute.com/product/freedom-from-darkness

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In this episode of Good Distinctions, host Will Wright speaks with Sr. Allison Regina Gliot about her new book, 'Eli's Quiet Friend,' which addresses the needs of neurodivergent children, particularly those on the autism spectrum. Sister Allison shares insights into her religious order, the Daughters of St. Paul, and their mission to evangelize through media. The conversation explores the inspiration behind the book, the writing process, and the importance of creating inclusive content for all children. Additionally, they discuss the role of editors in the publishing process and resources available for parents and educators.

Eli is sensitive to sound. He feels anxious and overwhelmed in a noisy world. But Grandma says God speaks in a gentle whisper. Can Eli brave the loud city to spend some quiet time with Jesus in Eucharistic Adoration?

Buy the book from Pauline Press here! - https://www.amazon.com/Quiet-Friend-Allison-Regina-Gliot/dp/0819831727

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In this conversation, Will Wright and Jason Simon explore the themes of friendship, discipleship, and evangelization within the context of the Catholic faith. Jason shares insights from his experience as president of the Evangelical Catholic, emphasizing the importance of lay apostolate and the role of deep, intentional friendships in leading others to Christ. They discuss the urgency of building these relationships, the concept of disruptive friendships, and the balance between urgency and patience in accompanying others on their faith journey. The conversation culminates in a call to action for listeners to cultivate meaningful friendships that reflect their faith.

Learn more about The Evangelical Catholic here:

https://evangelicalcatholic.org/

Jason Simon is the President of The Evangelical Catholic (EC). After working briefly in engineering, he began working in the Church as a parish Director of Religious Education and Youth Ministry. Through this work, he saw the power of evangelization in the Church and his passion to see more lives impacted by the Holy Spirit. In 2007, he graduated from the M.Div. Theology Program at the University of Notre Dame and then began leading the EC. Under his leadership, the Evangelical Catholic has experienced consistent expansion by equipping local Catholic leaders to not only be disciples, but disciple-makers. Jason and the EC’s staff built Reach More™ and Nextstep to equip Catholic lay leaders to fulfill the Great Commission. He lives in Madison, WI with his wife and six children.

Whether we know it or not, we all have family members or friends who are fighting hidden battles of doubt, alienation, isolation, guilt, compulsions, grief, or hopelessness. But often we don’t know exactly how to offer the Good News of Jesus to them in these struggles—at least not beyond offering our “thoughts and prayers.” Mission-Ready Friendship is a roadmap for how to truly befriend your friends, not by solving their problems for them but by going deeper to become the friend Jesus created you to be.

Jason J. Simon grew up in a faithful home but wandered into darkness through his high school and college years. For years, he struggled with shame and despair until Chip, a guy he met while eating donuts after Mass, noticed that darkness and disrupted it by being an intentional, thoughtful friend. This relationship changed Simon’s life and eventually inspired him to lead the Evangelical Catholic, a national organization dedicated to helping people discover how God is already at work in the lives of our innermost circle.

This book spells out simple and incremental practices any Catholic can use to develop deeper, more purposeful friendships. You will learn how to

• become more invested, curious, and empathetic toward others;

• pray for the people God has placed in your life;

• be ready for the ways God is prompting you to build deeper friendships; and

• bring intentionality to your relationships to accompany them closer to God.

Jesus himself used these practices with his followers and sent each of them to use mission-ready friendship to share his good news with others. It’s a simple but powerful approach to relationships that promises to change lives, including your own.

Buy it today! - https://www.avemariapress.com/products/mission-ready-friendship

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In this conversation, Dr. Marlon De La Torre shares his journey of faith and ministry, emphasizing the importance of suffering in the Christian life. He discusses his new book, which connects C.S. Lewis's 'Screwtape Letters' with the Catechism, providing practical insights into spiritual warfare and temptation. The discussion highlights the relevance of Lewis's work in understanding the battle between good and evil, and the transformative power of grace in overcoming sin.

All of us are faced with the daily onslaught of sin and temptation. We are all involved in a spiritual battle to keep our souls united with Christ so we can attain heaven.

The Screwtape Letters and the Catechism brings together two wonderful and significant resources that can help us to grow in spiritual courage. Engaging the Catechism of the Catholic Church from a new perspective, against the backdrop of C. S. Lewis' classic The Screwtape Letters, this book will help you to recognize temptation and engage in the battle against sin. Following Lewis and the Catechism, you will learn how to use the teachings of Christ to outwit the evil one.

In this book, each chapter of The Screwtape Letters is cross-referenced with the Catechism. By examining the dialogue between the demons Wormwood and Screwtape, we can apply Screwtape's lessons on temptation to our daily lives. The Catechism provides sound and reasonable explanations of the Catholic Faith, and these explanations debunk the methods of Screwtape. C.S. Lewis masterfully invites us into the diabolical world of Screwtape and Wormwood and the ever-present battle between good and evil. The Catechism, on the other hand, masterfully reveals the teachings of Jesus Christ as a living gift of the Church that shows us the love of God for his children.

Buy it here from OSV - https://www.osvcatholicbookstore.com/product/the-screwtape-letters-and-the-catechism-recognizing-temptation-battling-sin-and-growing-in-spiritual-courage

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In this episode of Good Distinctions, host Will Wright interviews Jonna Schuster, co-founder of Catholic Revival Ministries and author of 'Hearing God's Voice'. They discuss the importance of developing a two-way prayer life, overcoming doubts about hearing God, and the transformative power of community in spiritual growth. Jonna shares her journey of writing the book, the nature of prayer as communication with God, and how to navigate challenges like scrupulosity. The conversation emphasizes practical steps for Catholics to deepen their relationship with God and the resources available through Catholic Revival Ministries.

Jonna Schuster is Co-Founder and Director of Catholic Revival Ministries, a ministry she started in 2019 with her husband, Jim. Through it, she serves the Church by equipping Catholics to bring supernatural impact to all areas of life by partnering with the Holy Spirit in power and love. She is a published author and has served a variety of parishes, ministries, and audiences world-wide through speaking engagements and group training events, in addition to serving individual clientele through discipleship-based online courses. Jonna graduated from the University of Illinois with a B.F.A. in graphic design and completed an M.A. in moral theology at Christendom Graduate School. She has over twenty years of professional ministry experience, including ten years as a full-time director of youth ministry in the Diocese of Arlington, VA, two years as the first campus minister of Western Illinois University, and as an adjunct professor of theology at John Paul the Great Catholic University in Escondido, CA. Jonna believes everyone is called to greatness, and has a heart to see people come into the fullness of their identity and calling.

Hearing God’s Voice: A Catholic Guide to Listening Prayer can be found on Amazon here: https://mybook.to/hearinggodsvoice

The website for Catholic Revival Ministries can be found here:

https://www.catholicrevivalministries.com

“My sheep hear my voice; I know them, and they follow me.” -John 10:27Jesus taught that His disciples would readily and easily hear His voice, yet many of us today struggle to grow in intimacy with God, perceiving Him as distant or silent.What if hearing God speak could become a natural part of everyday life?In Hearing God’s Voice, author Jonna Schuster offers a practical guide for how to cultivate a dynamic, fruitful relationship with the Lord by learning to hear His voice in prayer. Rooted in Scripture and Catholic theology, this insightful book walks you through the essentials of identifying and discerning when the Lord is speaking to you, enabling you to deepen your connection with Him both during designated prayer times and throughout daily life.In this book, you will learn to:

• Understand the biblical and theological foundations for hearing God

• Recognize the various “languages” through which God speaks—seeing, hearing, feeling, and thinking—and how to listen for each

• Discern the source of what you hear in prayer, distinguishing between God, yourself, and the Enemy

• Overcome obstacles that hinder your ability to hear God

• Incorporate listening prayer into your daily life to foster deeper intimacy with the Lord

Through teaching, examples, stories, and guided practice exercises, Hearing God’s Voice goes beyond simply relaying information and creates the space and opportunity to encounter the Lord as you read its pages . . . and in doing so, experience transformation in your life.

Buy it today! - https://www.amazon.com/Hearing-Gods-Voice-Catholic-Listening/dp/B0DJWQC39P

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In this conversation, Will Wright interviews Joshua Mazarin, author of 'Led by the Immaculata', exploring the profound themes of Marian consecration, the role of Mary in the life of the Church, and her unique relationship with the Holy Spirit. Joshua shares his inspiration for writing the book, the theological foundations of Marian devotion, and how it serves as a practical guide for living out one's faith. The discussion emphasizes the importance of entrusting oneself to Mary and understanding her as a mediator of grace, ultimately leading to a deeper relationship with Christ.

St. Maximilian Kolbe is one of the most well-known and well-loved saints of all time. Many are familiar with the story of his selfless act at Auschwitz, where he sacrificed his own life to save a man who was a husband and father. But do you know about Kolbe’s deep love for Mary, whom he called the Immaculata? How he surrendered everything to Our Lady to grow in holiness and align his will to the will of God? How he consecrated his life to Mary?

In Led by the Immaculata, Joshua Mazrin, a Kolbe devotee and Mariology expert, will

• introduce you to St. Maximilian Kolbe,

• explain the meaning of consecration and the objectives of the Knights of the Immaculata,

• walk you through the fourteen doable and practical steps of the consecration, and

• provide a step-by-step plan for completing the consecration.

Kolbe taught that by giving our lives completely to Mary, the Immaculata, she would direct our will to the will of the Holy Spirit—that is, the will of God. Kolbe wanted this message shared far and wide and so founded the Knights of the Immaculata with the goal of consecrating as many people as possible to Mary and her son.

Each step of the consecration journey is explained in practical and theological terms, making it accessible to all, regardless of vocation or age. While Kolbe initially targeted men, the principles of holiness are equally relevant to women. The book concludes by empowering you—men and women alike—to be evangelists for the Immaculata and the Gospel and to be spiritual leaders in your family, workplace, and community.

Led by the Immaculata invites you to embrace a deeper devotion to Mary and emulate Kolbe’s path to holiness through the practical application of the fourteen steps in your daily life.

Buy it today! - https://www.avemariapress.com/products/led-by-the-immaculata

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In this conversation, Will Wright interviews Phillip Campbell, author of 'In Pursuit of Wisdom: Catholicism and Science Through the Ages.' They discuss the relationship between faith and reason, the scientific orientation of Christianity, the role of monasticism in scientific advancements, and the impact of the Enlightenment on the perception of faith and science. Campbell emphasizes the importance of a holistic approach to knowledge and critiques the modern phenomenon of scientism, advocating for a balance between scientific inquiry and spiritual understanding.

In Pursuit of Wisdom: Catholicism and Science Through the Ages

The relationship between the Catholic Church and science is one of the most misunderstood stories of Western civilization. Merely repeating the mantra that there is no ultimate contradiction between faith and reason has not solved the crisis for millions of Catholics, many of whom have abandoned the Faith over perceived discrepancies between the religious and scientific worlds.

In Pursuit of Wisdom moves beyond polemical and surface-level approaches to paint a more accurate picture of the historical relationship between scientific inquiry and the Catholic Faith. Beginning with the earliest days of the Church, through the Middle Ages, Renaissance, and beyond, Catholic history author Phillip Campbell tells the stories of brilliant individuals, challenging controversies, and awe-inspiring discoveries that form the tapestry of the Church's rich engagement with science. When we understand people and perspectives of the past, we can better understand how we arrived at our current situation -- and be prepared to respond to the questions of those within and outside the Church who believe that faith and reason are incompatible.

Buy it now! - https://www.osvcatholicbookstore.com/product/in-pursuit-of-wisdom-catholicism-and-science-through-the-ages

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In this conversation, Will Wright speaks with Fr. Lawrence Lew, OP about his book 'Entering Heaven on Earth: The Signs, Symbols, and Saints of Catholic Churches,' which explores the signs, symbols, and saints of Catholic churches. They discuss the importance of meditation in the Rosary, the significance of sacred architecture and art, and the role of beauty in worship and liturgy. Father Lew shares his personal journey of faith and the impact of beauty in churches, emphasizing the need for a deeper understanding of the Scriptures and the theological implications of beauty in the Catholic tradition. In this conversation, Fr. Lawrence Lew OP and Will Wright explore the significance of Catholic churches, their architecture, and the symbols within them as a means to deepen faith and understanding. They discuss the importance of mystery in liturgy, the ongoing journey of learning about faith, and how beautiful church spaces can enhance the experience of encountering God. The dialogue emphasizes the role of catechesis in appreciating the signs and symbols of the Church, ultimately aiming to inspire a Eucharistic revival and a deeper connection to the divine.

Buy this new book from Our Sunday Visitor! - [https://www.orderosv.com/product/entering-heaven-on-earth-the-signs-symbols-and-saints-of-catholic-churches]

Our Catholic churches are filled with an abundance of signs and symbols, some of which you may have never noticed or understood. The sacred art, architecture, and artifacts of a church building proclaim the Real Presence of Christ, dwelling among us in the Blessed Sacrament. The saints within a church are witnesses to Eucharistic living, and we can identify them through various symbols that tell us about their lives, their works, and their witness to the presence of God.

In Entering Heaven on Earth, Fr. Lawrence Lew, OP, shows you how to decode the signs and symbols found in our churches and to identify the saints depicted in them. This richly illustrated book filled with photographs the author has taken of churches from around the world will help you to see the churches you worship in or visit from a fresh perspective and to remember the true purpose of a church building.

A church is a visible expression of heaven come down to earth in the person of Jesus Christ. It is always, first of all, a place for the Christian people to assemble for the sacred liturgy and celebrate the Eucharist. For the beauty of nature, the creativity and craft of mankind, the good works of the virtuous and the just are all brought together in a church building to remind us of the graced activity of God among us.

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In this engaging conversation, Belinda Terro Mooeny shares her journey as a Catholic author, emphasizing her mission to serve others through writing and prayer. She discusses her latest book, 'Pray With Us: A Saint For Every Day,' which encourages readers to connect with saints and seek their intercession. Belinda highlights the power of praying with saints, the importance of building relationships with them, and how this practice can transform lives. The conversation concludes with a call to action for listeners to embrace the dynamic nature of the Communion of Saints and to pray together for a better world.

Buy the new book from Our Sunday Visitor HERE - [https://www.amazon.com/Pray-Us-Saint-Every-Day/dp/1639662103]

The saints in heaven are powerful intercessors, praying for our needs before the face of God. As part of the communion of saints, we on earth pray with power when we ask the saints to pray with and for us, especially on their feast days.

Pray with Us invites us to connect with 365 saints, blesseds, venerables, and servants of God -- one for each day of the year. Each day's entry includes a brief biography of the saint and a prayer. This book provides a concise, approachable format for individuals and families to form the habit of daily prayer and to rely more purposefully on the intercession of the saints.

Let us pray together in unity with all the saints, who love us so much and want to assist us on our spiritual journey.

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Summary

In this conversation, Kate Capato, a sacred art painter, discusses her mission of beauty through art and collaboration with her husband. She explores the nature of art, the objective value of beauty, and the role of sacred art in communicating faith. The discussion delves into the importance of beauty in churches and practical steps for individuals to contribute to beautification efforts in their communities.

https://visualgrace.org/ -

PROMO CODE:

WILL10

Great gifts for Christmas for your friends and family!

The Woman Behind the Art: Visual Grace artist, Kate Capato, is a Catholic Sacred Art Painter, Inspirational Speaker, and Faith-Filled Dance Choreographer who artistically brings to life truth, goodness, and beauty.

Takeaways:

• Kate Capato is a sacred art painter focused on spreading the Catholic faith through beauty.

• Art is a means of communication that transcends words, expressing deep emotions and truths.

• Beauty is an objective value, rooted in the nature of God, and not merely subjective.

• The experience of beauty can be subjective, but its value remains constant regardless of perception.

• Churches should reflect beauty to inspire reverence and a sense of the divine.

• The influence of Protestant culture has led to a decline in the beauty of Catholic churches in America.

• Encountering true beauty can lead to a deeper relationship with God.

• Individuals can play a role in beautifying their churches through donations and commissioning art.

• The journey of creating art involves prayer, surrender, and a reliance on God's guidance.

• Beauty in art and architecture can counteract the chaos and ugliness present in modern society.

Keywords:

sacred art, beauty, Catholic faith, visual art, objectivity of beauty, mission of beauty, church architecture, art and communication, artist journey, beautification

This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.gooddistinctions.com

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Summary

In this conversation, Will Wright interviews Father Dave Tomaszycki about his role in the Archdiocese of Detroit and his work compiling a new book by Archbishop Fulton J. Sheen titled 'On the Demonic.' They discuss the themes of the book, including the nature of the demonic, the importance of the cross, and the current state of the Church. Father Dave shares insights on Fulton Sheen's legacy, the significance of maintaining a relationship with Christ, and the challenges faced by the Church today.

Purchase the Book Today!

• On the Demonic by Archbishop Fulton J. Sheen, Compiled and Edited by Fr. Dave Tomaszycki

Purchase the book here from the St. Paul Center! - https://stpaulcenter.com/sheen/

Takeaways

• Father Dave serves as the secretary to the Archbishop of Detroit.

• The Archdiocese of Detroit has around 900,000 registered Catholics.

• Fulton Sheen's book 'On the Demonic' is a compilation of his thoughts on the subject.

• The book emphasizes the importance of the cross in understanding the demonic.

• Fulton Sheen's teachings remain relevant today, especially regarding the state of the Church.

• The demonic often manifests in society through division and conflict.

• A strong relationship with Christ is essential for overcoming the demonic.

• Fulton Sheen's media presence was significant in the 1950s and 60s.

• The importance of truth and charity in discussions about faith.

• Confession is a powerful tool against the demonic.

Keywords:

Fulton Sheen, demonic, Catholic Church, spirituality, Archbishop, Father Dave Tomaszycki, faith, cross, Eucharist, relationship

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I met Tim and Danny Reckart last year at the Tepeyac Leadership Initiative’s The Hour of the Laity Conference and we had a few fantastic conversations! I wanted to keep it going and so I invited the two to talk about art, filmmaking, story, and more. Enjoy!

Who is Tim Reckart?

Timothy Reckart is an Oscar-nominated writer, director, and animator, best known for directing The Star in 2017 and the Oscar-nominated short Head Over Heels in 2012. Prior to directing, he worked as a stop motion animator, serving as a lead animator on Charlie Kaufman’s Oscar-nominated film Anomalisa and animator on Amazon’s multiple Emmy-winning preschool series Tumble Leaf. In 2015, Variety named him one of its “10 Animators To Watch.”

He holds a master’s degree in directing animation from the National Film & Television School of the UK and graduated magna cum laude with a bachelor’s degree in history and literature from Harvard University, where he was awarded the Edward H. Potter Prize for “great enthusiasm and curiosity for truly eclectic learning.” He lives in Los Angeles with his wife and three children.

Who is Danny Reckart?

Danny Reckart is a LA-based screenwriter and playwright. A graduate of NYU Tisch, Danny wrote numerous plays and musicals that were performed throughout New York City, including writing for Broken Box Mime Theater for which he won a New York Innovative Theater award. His screenplays have been recognized by the Nicholl Fellowship, the Sundance Screenwriting Lab, and the BlueCat Screenwriting Competition. He is currently in development at Dreamworks working on an animated TV show he co-created with his brother based on their childhood road trips.

Summary:

In this conversation, Will Wright speaks with Tim and Danny Reckart, two brothers who are passionate about storytelling and filmmaking. They discuss their backgrounds, the importance of storytelling in conveying wisdom, and the role of art in reflecting truth. The Reckart brothers emphasize the responsibility of Catholic filmmakers to integrate their faith into their work and the need for a supportive community among artists. They also explore the current cultural landscape, noting a bifurcation in society and the challenges and opportunities it presents for Christian artists.

Takeaways:

• Storytelling is a fundamental human experience that helps us retain wisdom.

• Art serves as a medium to convey deeper truths and experiences.

• Preachiness in art often stems from poor execution rather than the message itself.

• The role of the artist is to remind audiences of truths they may have forgotten.

• Catholic filmmakers have a unique responsibility to present a counter-cultural worldview.

• Art can be a powerful tool for evangelization and cultural engagement.

• Community among Catholic artists is essential for growth and support.

• The current cultural climate presents both challenges and opportunities for Christian filmmakers.

• Art should resonate with audiences on a personal level, reflecting their own experiences.

• The Reckart brothers are launching Sycamore Studios to create family-oriented animated films rooted in their values.

Keywords

storytelling, Catholic filmmakers, art, truth, culture, animation, Reckart brothers, film industry, creativity, wisdom

This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.gooddistinctions.com

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Summary of the Episode

In this episode of Good Distinctions, host Will Wright interviews Mike Aquilina, co-founder of the St. Paul Center for Biblical Theology and author of the book 'Rabbles, Riots, and Ruins: 12 Ancient Cities and How They Were Evangelized'. Aquilina discusses his interest in the Fathers of the Church and his goal of providing an imaginative entry into the ancient world through his books. He highlights the importance of friendship and conversation in the spread of Christianity in ancient cities and draws parallels to the modern world's need for genuine connection. Aquilina recommends books by Robert Louis Wilken and Rodney Stark for further exploration of the early Church and the role of cities in evangelization.

Buy the Book Today - Ignatius Press

Rabbles, Riots, and Ruins: Twelve Ancient Cities and How They Were Evangelized - https://ignatius.com/rabbles-riots-and-ruins-rrrp/

Takeaways

• The early Christians spread the gospel through friendship and conversation, utilizing the roads and trade routes of the Roman Empire.

• The Romans had a cosmopolitan sense and were open to other peoples, cultures, and religions, which facilitated the spread of Christianity.

• The early Christians' commitment to friendship and genuine connection is a model for combating loneliness and isolation in the modern world.

• Reading the writings of the Church Fathers provides a sense of connection to the roots of Christianity and the enduring nature of the Church.

Keywords

Mike Aquilina, St. Paul Center for Biblical Theology, Fathers of the Church, ancient cities, evangelization, friendship, conversation, early Christianity, Roman Empire

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Summary of the Episode

In this conversation, Will Wright interviews Aurelio Porfiri, author of 'The Right Hand of the Lord is Exalted,' about Catholic traditionalism and its history from Vatican II to the present. They discuss the different types of traditionalism, the limitations of traditionalism, the state of the liturgy, and the need for a balanced approach to liturgical music. Porfiri emphasizes the importance of understanding and respecting traditionalists, even if one does not agree with all of their views. The conversation highlights the need for a thoughtful and gradual approach to liturgical reform.

Buy the Book Today - Sophia Institute Press

The Right Hand of the Lord is Exalted: A History of Catholic Traditionalism from Vatican II to Traditionis Custodes - https://sophiainstitute.com/product/the-right-hand-of-the-lord-is-exalted/

Takeaways

• There are different types of traditionalism within the Catholic Church, and it is important to understand and respect the reasons behind their beliefs and actions.

• The liturgy and sacred music play a crucial role in giving glory to God and elevating the worship experience.

• The current state of the liturgy is a cause for concern, with many churches not following the guidelines set by Vatican II.

• A balanced approach to liturgical music is needed, where both traditional and contemporary elements are present, but with a focus on the proper reverence and beauty of the liturgy.

• Liturgical reform should be approached thoughtfully and gradually, taking into account the needs and understanding of the faithful.

Keywords

Catholic traditionalism, Vatican II, liturgy, sacred music, limitations, balanced approach, liturgical music, understanding, respect, gradual reform

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Summary of the Episode

Archbishop Emeritus Alfred Hughes discusses his new book, Spiritual Masters, Living and Praying in the Catholic Tradition. He shares his journey from Boston to New Orleans and the unique Catholic culture in Louisiana. The book explores the teachings of spiritual masters throughout history and their relevance in today's world. Hughes emphasizes the importance of quiet time, understanding the human person, and embracing the challenges of the apostolic church. He also highlights the role of prayer, virtue, and suffering in the spiritual journey. The ultimate goal is to surrender our lives to the Lord and live with Him forever.

Buy the Book Today - Ignatius Press

Spiritual Masters: Living and Praying in the Catholic Tradition - https://ignatius.com/spiritual-masters-spmp/

This book introduces the reader to thirteen Christian spiritual classics that illustrate the ordinary steps we can take toward living the Gospel life more fully.

Drawing on the rich teaching of a particular saint or mystic, each chapter helps us grow in a different aspect of holiness, of intimacy with God. Archbishop Hughes offers an itinerary for becoming a good disciple of the Lord, giving the reader access to an impressive spiritual library that can support and strengthen progress in discipleship throughout one's life.

Among the great saints and spiritual writers whose writings are included in this book are Augustine, Anthony of the Desert, Aelred, Teresa of Avila, Benedict, Guigo, Catherine of Siena, Walter Hilton, Francis de Sales, Ignatius of Loyola, Jean-Pierre de Caussade, Thomas à Kempis, and John of the Cross.

Takeaways

• Archbishop Hughes shares his journey and the unique Catholic culture in Louisiana.

• The book explores the teachings of spiritual masters and their relevance in today's world.

• Hughes emphasizes the importance of quiet time, understanding the human person, and embracing the challenges of the apostolic church.

• The role of prayer, virtue, and suffering in the spiritual journey is highlighted.

• The ultimate goal is to surrender our lives to the Lord and live with Him forever.

Keywords

Alfred Hughes, Spiritual Masters, Catholic Tradition, Louisiana, quiet time, human person, apostolic church, prayer, virtue, suffering, surrender

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Summary of the Episode

Father Mitch Pacwa, a Jesuit priest and biblical scholar, discusses his work at the Eternal Word Television Network and his new book on the book of Isaiah. He explains that Isaiah is often referred to as the Gospel of the Old Testament because it contains prophecies about the incarnation, the suffering of the Messiah, and the final judgment. Father Pacwa also discusses the importance of understanding the historical context of the Old Testament in order to gain perspective on the present. He emphasizes the relevance of the Old Testament and the need to study it to understand our own history and culture. In this conversation, Fr. Mitch Pacwa SJ and Will Wright discuss the broader context of the book of Isaiah and its relevance to our lives today. They explore the canonical approach to scripture and the importance of understanding the culture and politics of Isaiah's time. Fr. Pacwa emphasizes the need to have a perspective beyond the present and to discern what is from God. They also address the authorship of Isaiah and the authority of the Bible, highlighting the role of the Holy Spirit in inspiring the biblical authors. The conversation concludes with a recommendation for further reading on the book of Isaiah and the importance of studying the liturgy.

Buy the Book Today - From TAN Books

Commentary on the Book of Isaiah: An In-Depth Look at the Gospel of the Old Testament - https://tanbooks.com/products/books/commentary-on-the-book-of-isaiah-an-in-depth-look-of-the-gospel-of-the-old-testament/

In Fr. Mitch Pacwa, S.J.'s new book, Commentary on the Book of Isaiah, the prolific Scripture scholar unpacks the mysteries contained in this prophetic book to guide Catholics on a path of sanctity. Isaiah is undoubtedly the greatest prophet in the Old Testament. The name Isaiah means ‘God is Salvation’ which points to the main theme throughout the book. God has come to save his people and this message is what makes Isaiah a book for every Catholic to read, understand, and meditate. However, reading the Book of Isaiah is not always clear and straightforward. This commentary organizes the events and prophecies in chronological history to help the reader grasp all the grace and messages this beautiful book has to offer. This book can help us in our understanding of our faith as it traces the themes of the oneness of God, his perfections reflected in Creation, God’s punishment, the remnant, and the sending of a Messiah.

Takeaways

• Isaiah is often referred to as the Gospel of the Old Testament because it contains prophecies about the incarnation, the suffering of the Messiah, and the final judgment.

• Understanding the historical context of the Old Testament is important to gain perspective on the present.

• The Old Testament is relevant and studying it helps us understand our own history and culture. Understanding the broader context of scripture, including the culture and politics of the time, is essential for interpreting and applying its teachings.

• Having a perspective beyond the present allows us to discern what is from God and to resist the temptation to conform to the values of the culture.

• The authorship of Isaiah and the authority of the Bible are affirmed by the role of the Holy Spirit in inspiring the biblical authors.

• Studying the liturgy and participating actively in it can deepen our understanding of scripture and our relationship with God.

Keywords

Father Mitch Pacwa, Jesuit priest, biblical scholar, Eternal Word Television Network, book of Isaiah, Gospel of the Old Testament, prophecies, incarnation, suffering of the Messiah, final judgment, historical context, perspective, relevance, Old Testament, study, history, culture, Isaiah, scripture, canonical approach, culture, politics, perspective, discernment, authorship, authority, Holy Spirit, inspiration, liturgy

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Summary of the Episode

Dr. Richard DeClue, a professor of theology, discusses the Communio school of thought and the differences between the Communio and Concilium journals. He explains that the Communio school focuses on investigating the sources of theology, such as scripture and the church fathers, while the Concilium school adopts modern philosophies. Dr. DeClue also discusses the development of doctrine and the role of the Pope in the church, emphasizing that the Pope is not an absolute monarch but a servant of the servants of God. He explains the concept of synodality and its historical significance in the early church. The conversation explores the concept of synodality in the Catholic Church and the nature of the beatific vision. It delves into the role of synods and the importance of bishops listening to the people of God before making decisions. It also discusses the confusion surrounding the term 'synodality' and the misconception that it implies a democratic process. The conversation then shifts to the nature and grace debate, examining the question of whether the beatific vision is a natural desire or solely a supernatural gift. The discussion highlights the complexity of the topic and the need for charity and understanding in theological debates.

Takeaways

• The Communio school focuses on investigating the sources of theology, such as scripture and the church fathers.

• The Concilium school adopts modern philosophies in their work.

• The Pope is not an absolute monarch but a servant of the servants of God.

• Synodality is the collaboration between bishops at the local, regional, and universal levels.

• The Synod of Bishops is an advisory body to the Pope. Synodality emphasizes the importance of bishops listening to the people of God before making decisions.

• The term 'synodality' does not imply a democratic process in the Catholic Church.

• The nature and grace debate centers around whether the beatific vision is a natural desire or solely a supernatural gift.

• The debate between nature and grace is complex and requires charity and understanding.

• The Word on Fire Institute and the Evangelization and Culture Journal are valuable resources for theological discussions.

Who is Richard DeClue, S.Th.D.?

Dr. Richard DeClue is a systematic theologian and Professor of Theology at the Word on Fire Institute. He earned degrees in theology at Belmont Abbey College (BA) and The Catholic University of America (STB, STL, and SThD). Both his STL thesis and doctoral dissertation focused on the thought of Pope Benedict XVI, particularly on his ecclesiology and theology of divine revelation, respectively. Additionally, he has published articles on Benedict XVI in Communio, Nova et Vetera, and Evangelization & Culture.

Keywords

Communio, Concilium, theology, sources, philosophy, development of doctrine, Pope, synodality, synodality, Catholic Church, beatific vision, nature and grace, theological debates

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It was a joy to sit down with Mark Brumley, the President of Ignatius Press to discuss this fantastic meditations book featuring the work of Pope Benedict XVI.

Summary of the Episode

In this conversation, Will Wright interviews Mark Brumley, the president of Ignatius Press, about a new book titled 'God is Ever New: Meditations on Life, Love, and Freedom' by Pope Benedict XVI. The book is a collection of excerpts from various writings of Pope Benedict, including homilies, audiences, and encyclicals. Brumley highlights the accessibility and clarity of Pope Benedict's writing, emphasizing that he communicates the stakes and the transformative power of encountering Jesus. They discuss the themes of love, reason, and the event of encountering God in the book, as well as Pope Benedict's devotion to prayer and his human side. Brumley suggests that the book is suitable for Eucharistic adoration and morning devotional time.

Takeaways

• The book 'God is Ever New' is a collection of excerpts from various writings of Pope Benedict XVI, including homilies, audiences, and encyclicals.

• Pope Benedict's writing is accessible and clear, communicating the stakes and the transformative power of encountering Jesus.

• The book explores themes of love, reason, and the event of encountering God.

• Pope Benedict's devotion to prayer and his human side are evident in his writings.

• The book is suitable for Eucharistic adoration and morning devotional time.

Purchase the Book Today!

God is Ever New: Meditations on Life, Love, and Freedom - Pope Benedict XVI

Keywords:

Pope Benedict XVI, Ignatius Press, book, meditations, life, love, freedom, theology, encounter, Jesus, God, reason, event, Eucharistic adoration, morning devotional

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Summary of the Episode

In this conversation, Will Wright interviews Fran Maier, author of 'True Confessions, Voices of Faith from a Life in the Church.' They discuss the process of writing the book, the candid interviews with bishops and other individuals in the Catholic Church, and the perception of the Church in the media. Maier emphasizes the importance of listening to the views of those who are actively involved in the Church and highlights the strengths and weaknesses of the Church as perceived by the interviewees. The conversation also touches on the issue of sex abuse in the Church and the need for accountability in all institutions. The conversation covers various themes, including the candidness and love for the Church displayed by interviewees in the book. It explores the challenges and opportunities facing American Catholicism, the impact of social media on extremism, and the importance of finding the virtuous middle. The conversation also touches on the role of active listening, the need for nuance in discussions, and the power of lay apostolates. The book's interviews with laypeople, especially women, are highlighted as particularly insightful. The conversation concludes with a discussion on the importance of humility and supporting others in their work.

Buy a copy of the book today:

From Ignatius Press: https://ignatius.com/true-confessions-tch/

Takeaways

• The book 'True Confessions' provides a snapshot of the Catholic Church in the 21st century through candid interviews with bishops, clergy, and laypeople.

• The interviewees express their views on the strengths and weaknesses of the Church, offering a balanced perspective.

• The issue of sex abuse in the Church is acknowledged, but it is also highlighted that the Church has taken significant steps to address and prevent such abuse.

• The media often portrays the Church in a negative light, and it is important to consider a broader perspective and not solely focus on the Church's shortcomings.

• The book emphasizes the importance of listening to the voices of those actively involved in the Church and recognizing the positive contributions of lay apostolates. Candidness motivated by love for the Church leads to interesting insights.

• American Catholicism faces challenges but also has a strong Biblical leaven.

• Social media can amplify extremism and the need for finding the virtuous middle.

• Active listening and seeking to understand others' perspectives is crucial.

• Nuance and prudence are essential in discussions and approaching complex issues.

• Lay apostolates play a significant role in the Church's mission.

• Women's perspectives in the Church are particularly valuable and feminine.

• Humility and supporting others are important virtues in Christian discipleship.

Keywords

Catholic Church, interviews, bishops, perception, media, strengths, weaknesses, sex abuse, accountability, candidness, love for the Church, American Catholicism, social media, extremism, virtuous middle, active listening, nuance, lay apostolates, women, humility

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It was a real joy having Fr. Michael on the show. His book is fantastic - a real page-turner! I hope that you all read it!

Summary of the Episode

Father Michael Brisson, LC author of Death in Black and White, joins host Will Wright to discuss his novel and the inspiration behind it. Father Brisson shares his journey as a priest and how he found the time and motivation to write a book. They discuss the complexities of priesthood, the importance of hope and humility, and the challenges of balancing personal and professional responsibilities. The conversation highlights the power of storytelling and the impact it can have on readers. Overall, the interview offers insights into the life of a priest and the role of fiction in exploring the human experience.

Buy the book from Ignatius Press HERE:

Takeaways

• Writing a book can be a way for priests to express their creativity and share stories that resonate with readers.

• Priests face challenges in balancing their personal and professional responsibilities, but finding hope and humility can help them navigate these challenges.

• Storytelling is a powerful tool for exploring the complexities of priesthood and the human experience.

• The role of priests is to sanctify the people and bring Christ to them, but they also need support and understanding from the community.

• Setting boundaries and delegating tasks can help priests avoid burnout and focus on their most important responsibilities.

Keywords

Father Michael Brisson, Death in Black and White, novel, inspiration, priest, hope, humility, storytelling, complexities of priesthood, balancing responsibilities

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Summary of the Episode

Dr. George Ceremuga comes back on the show and discusses his book 'My 50-Day Pentecost in the Holy Land' and his experiences traveling through Israel and the West Bank. He emphasizes the importance of leading with love and following the Creator Model of healthcare, which includes principles such as water is life, food is medicine, exercise, sleep, and love and forgiveness. Dr. Ceremuga shares his encounters with people of different faiths, including Jews, Muslims, and Druze, and highlights the need for unity and understanding in the Holy Land. He also discusses his vision for establishing the Jesus of Nazareth International College of Osteopathic Medicine.

Takeaways

• Leading with love is essential in all aspects of life, including healthcare.

• The Creator Model of healthcare emphasizes principles such as water is life, food is medicine, exercise, sleep, and love and forgiveness.

• Building relationships and understanding with people of different faiths is crucial for unity and peace in the Holy Land.

• Dr. Ceremuga envisions establishing the Jesus of Nazareth International College of Osteopathic Medicine to integrate faith, reason, and science in healthcare education.

Read the Book Today

My 50-Day Pentecost in the Holy Land by Dr. George Ceremuga

Get a copy or three today!

Keywords

Holy Land, healthcare, love, faith, unity, Creator Model, Israel, West Bank, Jews, Muslims, Druze, Jesus of Nazareth International College of Osteopathic Medicine

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Summary of the Episode

This conversation with Greg Schlueter covers various topics, including his personal life, his mission to help marriages and families live their nature in the Trinity, and his new book 'The Magnificent Piglets of Pigletsville'. The book is an allegory that addresses political and cultural issues in a safe and engaging way. It explores themes of becoming, belonging, and the battle between good and evil. The conversation also touches on the importance of empathy, healing, and redemption in our interactions with others. The conversation explores the importance of going deeper in conversations and connecting with others on a meaningful level. It emphasizes the need for love, understanding, and genuine wisdom in today's political landscape. The book, 'The Magnificent Piglets of Pigletsville,' is discussed as a means to present truths in an accessible and entertaining way. The themes of spiritual warfare, redemption, and the battle between good and evil are highlighted. The conversation also touches on the importance of mental health and the role of community in combating loneliness and addiction. Ultimately, the conversation emphasizes the power of storytelling and the need for meaningful connections in our lives.

Buy your copy of The Magnificent Piglets of Pigletsville Today!

Consider buying a copy - use the code “Will Wright” to let Greg know that we sent you! You can find your copy HERE.

It’s currently $0 with Kindle Unlimited or only $10 for a paperback copy (I recommend the paper book format!).

Keywords

Greg Schluter, personal life, mission, marriages, families, Trinity, book, allegory, political issues, cultural issues, becoming, belonging, battle between good and evil, empathy, healing, redemption, deep conversations, love, wisdom, political landscape, truths, spiritual warfare, redemption, mental health, community, storytelling

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Happy Feast of St. Benedict coming up on July 11!

I’m excited to have had Fr. Robert Nixon back on the show as a repeat guest! What a wonderful priest and sharp intellect! Enjoy the conversation on St. Benedict!

Summary

In this episode, Father Robert Nixon, O.S.B. discusses the cross and medal of Saint Benedict, its origins, meaning, and power. He explains that the medal is a devotional object that can serve as a reminder of God's plan and a powerful protection against evil. Father Nixon also highlights the importance of understanding the significance of devotional objects and the role of faith in their efficacy. He emphasizes the influence of Saint Benedict and the Benedictine order in spreading Western Christendom and preserving knowledge throughout history.

Takeaways

• The cross and medal of Saint Benedict is a devotional object that serves as a reminder of God's plan and a powerful protection against evil.

• Understanding the significance of devotional objects and having faith in their efficacy is important.

• The Benedictine order played a significant role in spreading Western Christendom and preserving knowledge throughout history.

• Monasteries were centers of learning and contributed to the preservation of manuscripts and the spread of education.

The spiritual wisdom of Saint Benedict has endured for centuries and quite literally shaped Western culture from its inception. Tenets of the order, like its motto and Saint Benedict’s Rule, are just as influential for lay people as they are for the Benedictine monks and nuns. The cross and medal of St. Benedict is also among the gifts bestowed by the Benedictine Order. For centuries, it has been a conduit for God’s power against malicious spirits.

The history of this cross and medal—how it first came about, how it was used, miracles attributed to its use—was not easily apparent, nor readily accessible. However, this book successfully delineates the history, theology, and potency of the cross and medal of St. Benedict. Drawing from a number of ancient and reliable sources, Fr. Robert Nixon has compiled, translated, and edited a most powerful book on the cross and medal of St. Benedict. With this book, you’ll learn from various saints and holy men as the history of St. Benedict’s cross and medal unfolds. In doing so, you will learn about the life and legend of St. Benedict, the Father of Western Monasticism, who established the most ancient religious order. Sancte Benedicte, ora pro nobis!

Buy the book from TAN Books today!

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Summary of the Episode

In this conversation, Will Wright interviews Meredith Hinds, a writer of Saint content for children. They discuss Hinds' book, 'Eucharistic Saints: 20 Stories of Devotion to Jesus,' and the importance of teaching children about the Eucharist. They also touch on the age of reason for receiving First Communion, the role of parents in teaching the faith, and the significance of the sacraments in family life. Hinds shares her journey of converting to Catholicism and the impact it has had on her family. The conversation explores the themes of Catholicism, grace, and the Eucharist. Will shares his personal journey of converting to Catholicism and the role of grace in his decision. They discuss the difference in understanding grace between Protestantism and Catholicism, with Will emphasizing the Catholic view of inherent goodness and the cooperation with God's grace. They also delve into the significance of the Eucharist and its central role in the Catholic faith. The conversation concludes with a discussion on the book 'Eucharistic Saints' and the importance of passing on the faith to children.

Buy "Eucharistic Saints: Twenty Stories of Devotion to Jesus" by Meredith Hinds - from TAN Books - out now!

https://tanbooks.com/products/books/eucharistic-saints-twenty-stories-of-devotion-to-jesus/

Takeaways

• Teaching children about the Eucharist is important, and parents can do this by fostering a love for the Eucharist in themselves and modeling it for their children.

• The age of reason for receiving First Communion is around 7 years old, and children can have a deep longing for the Eucharist at this age.

• Writing for children should focus on scenes and details that inspire questions and engage their imagination.

• Parents should prioritize their relationship with their children and teach them about the faith in the context of that relationship.

• Being a practicing Catholic involves going to Mass every Sunday and on holy days of obligation, as well as living according to the teachings of the Church.

• Conversion to Catholicism can be a journey of discovering the richness and unity of the faith, particularly through the Eucharist.

• The sacraments are essential in family life and provide grace and unity for Catholic families. The Catholic understanding of grace emphasizes the inherent goodness of individuals and the cooperation with God's grace.

• The Eucharist holds a central role in the Catholic faith, representing the body, blood, soul, and divinity of Jesus Christ.

• Passing on the faith to children is crucial, and resources like the book 'Eucharistic Saints' can help in teaching children about the Eucharist and the lives of saints.

• The conversation highlights the importance of relationship, love, and adoration in the Catholic faith.

Keywords

Eucharist, Saints, children, faith, conversion, sacraments, family life, Catholicism, grace, Eucharist, conversion, Protestantism, cooperation, inherent goodness, saints, children

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It was my great pleasure to speak with Dr. John DiCamillo about end of life issues and bioethics. Thank you very much to of for the introduction!

Summary

Dr. John DiCamillo from the National Catholic Bioethics Center discusses end-of-life issues, specifically euthanasia and physician-assisted suicide. He explains that euthanasia is the deliberate taking of human life to eliminate suffering, either through commission or omission. Assisted suicide, on the other hand, is when the patient themselves takes action to end their own life with the help of a healthcare professional. Dr. DiCamillo emphasizes the importance of treating suffering rather than eliminating the sufferer, and highlights the need to address the spiritual and emotional aspects of suffering as well. He also encourages individuals to support and sustain the dignity of human life in their own families and communities as a way to change the culture surrounding end-of-life issues. In this conversation, Dr. John A. DiCamillo discusses the distinction between ordinary and extraordinary means in medical care and the importance of making prudential judgments based on the benefits and burdens of treatment. He explains that the Church teaches that basic human care, including nourishment and hydration, is always morally obligatory. However, there are exceptions to this rule, such as when the treatment is not achieving its intended purpose or when it is causing serious harms or complications. Dr. DiCamillo emphasizes that the finality of nutrition and hydration is to nourish and hydrate, not to heal or cure medical conditions.

Takeaways

• Euthanasia is the deliberate taking of human life to eliminate suffering, while assisted suicide is when the patient themselves takes action to end their own life with the help of a healthcare professional.

• Treating suffering rather than eliminating the sufferer is a key principle in Catholic moral theology.

• Addressing the spiritual and emotional aspects of suffering is important in addition to medical treatment.

• Supporting and sustaining the dignity of human life in families and communities can help change the culture surrounding end-of-life issues. The distinction between ordinary and extraordinary means in medical care is based on the judgment of whether a treatment offers a reasonable hope of benefit without imposing excessive burdens.

• Prudential judgments about medical care should be made on a case-by-case basis, taking into account the specific circumstances and the individual's overall life circumstances.

• Basic human care, including nourishment and hydration, is always morally obligatory, but there are exceptions when the treatment is not achieving its intended purpose or is causing serious harms or complications.

• The finality of nutrition and hydration is to nourish and hydrate, not to heal or cure medical conditions.

Sound Bites

• "Treat the suffering, don't eliminate the sufferer."

• "Average Catholics in a parish who are calling us for help with decisions, but they're already like, 'Yeah, I've been taking care of my mother for 15 years at home.'"

• "Just be a witness right where you are. Do what you can."

• "Make your voice heard at that time too so that your local communities and political communities, again from the local level up through the state and the national level, your voice does matter in that way as well."

• "If we transgress some of these things we are participating in the culture of death whether we acknowledge it or not."

• "Ordinary and extraordinary means simply come down to a judgment of does this treatment offer a reasonable hope of benefit without imposing excessive burdens."

Do you have a question for the National Catholic Bioethics Center’s ethicists? Click HERE to submit a question!

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Keywords

end-of-life issues, euthanasia, physician-assisted suicide, suffering, dignity of human life, culture change, ordinary means, extraordinary means, medical care, prudential judgment, benefits and burdens, basic human care, nourishment and hydration

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Dr. Jeff Morrow, a Jewish convert to the Catholic faith, discusses his journey and the role of the investigation of Jesus' resurrection in his conversion. He emphasizes the importance of reason and evidence in understanding the faith and shares his own experience of being convinced of the rationality of Jesus' resurrection. Dr. Morrow also highlights the need for authentic friendships and the role they play in helping others grow closer to God. He explains that while apologetics is important, it should be approached in the context of friendship and personal encounters.

Learn more about The Resurrection at the St. Paul Center’s Emmaus Academy courses.

Takeaways

• The investigation of Jesus' resurrection played a crucial role in Dr. Jeff Morrow's conversion from Judaism to Catholicism.

• Reason and evidence are important in understanding and defending the faith.

• Authentic friendships can be a powerful means of helping others grow closer to God.

• Apologetics should be approached in the context of friendship and personal encounters.

Dr. Jeffrey L. Morrow is a Senior Fellow of the St. Paul Center for Biblical Theology, a Senior Fellow of the Principium Institute, a Fellow of the Institute for Biblical Research, and is Professor of Theology at Seton Hall University’s Immaculate Conception Seminary School of Theology. He earned his Ph.D. in Theology, in the program on the U.S. Catholic Experience, from the University of Dayton. His specialization is in Historical Theology and the History of Exegesis, particularly in the Modern Period and in the U.S. He has participated as a Visiting Scholar at Princeton Theological Seminary, as well as at Tantur Ecumenical Institute in Jerusalem in their Summer Scholars Program.

Dr. Morrow was raised culturally Jewish, attended Hebrew school and had a bar mitzvah. He earned his B.A. from Miami University, in Oxford, Ohio, with majors in both Comparative Religion and Classical Greek and with a minor in Jewish Studies. At Miami he became an evangelical Protestant, and then entered the Catholic Church, Easter Vigil of 1999. His M.A. from the University of Dayton in Theological Studies focused on Biblical Studies.

Dr. Morrow is the author of Alfred Loisy and Modern Biblical Studies (Catholic University of America Press, 2019), Theology, Politics, and Exegesis: Essays on the History of Modern Biblical Criticism (Pickwick Publications, 2017), Seeking the Lord of Middle Earth (Cascade Books, 2017), Jesus’ Resurrection: A Jewish Convert Examines the Evidence (Principium Institute, 2017), Three Skeptics and the Bible (Pickwick Publications, 2016) and has published articles in a variety of academic journals and popular periodicals, including Journal of Religious History, International Journal of Systematic Theology, New Blackfriars, Pro Ecclesia, Crisis, Homiletic & Pastoral Review, and The Catholic Answer.

He resides with his wife Maria and their six children Maia, Eva, Patrick, Robert, John, and Nicholas in northern New Jersey. His wife Maria also earned her Theology Ph.D. from the University of Dayton.

Keywords:

resurrection Jesus conversion evidence reason faith friendship prayer Catholicism catholic

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Raouf Zaki, an independent filmmaker, discusses his upcoming film 'Son of the 11th Hour' which tells the story of the 21 Coptic Orthodox Christians who were martyred by ISIS in Libya. Raouf shares the inspiration behind the film and the incredible faith and resilience of the martyrs. He explains why he chose to make a drama film rather than a documentary and the importance of portraying the horrific details of their torture. Raouf also discusses the challenges and miracles that occurred during the filming process and the need for support to complete the film.

Teaser

Takeaways

• The film 'Son of the 11th Hour' tells the story of the 21 Coptic Orthodox Christians who were martyred by ISIS in Libya.

• Raouf Zaki chose to make a drama film rather than a documentary to portray the horrific details of the martyrs' torture and the human drama surrounding their faith.

• The film aims to honor and commemorate the martyrs and their incredible faith and resilience.

• Support is needed to complete the film, and donations can be made through the Kickstarter campaign or by contacting Raouf Zaki.

Support the Film!

If you are able, please be a part of funding this independent film. It’s going to be fantastic, but Raouf needs your help! There are only 16 days to go on the Kickstarter!

“Son of the 11th Hour” Kickstarter

Ask for the intercession of the 21 Coptic Martyrs yourself as we pray for the success of this film:

• Milad Makeen Zaky

• Abanub Ayad Atiya

• Maged Soliman Shehata

• Youssef Shukry Younan

• Kirollos Boshra Fawzy

• Bishoy Astafanous Kamel

• Samuel Astafanous Kamel

• Malak Ibrahim Sinyout

• Tawadros Youssef Tawadros

• Gerges Milad Sinyout

• Mina Fayez Aziz

• Hany Abdel Mesih Salib

• Samuel Alham Wilson

• Ezzat Boshra Naseef

• Luka Nagaty Anis

• Gaber Mounir Adly

• Essam Baddar Samir

• Malak Farag Abrahim

• Sameh Salah Farouk

• Gerges Samir Megally

• Mathew Ayairga (from Ghana)

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"Communism is not just a false gospel, it is, in a very real sense, the anti-gospel."

In this conversation, Will Wright interviews Stephen Mosher, author of the book 'The Devil in Communist China from Mao down to Xi.' Mosher discusses his experiences in China, including witnessing forced abortions under the one-child policy, and his journey from being a pro-choice atheist to a practicing Roman Catholic and pro-life advocate. He highlights the dangers of the Chinese Communist Party and its establishment of a high-tech digital dictatorship, where the government monitors and controls every aspect of people's lives. Mosher also criticizes the Vatican's attempts to make agreements with the Chinese government and emphasizes the need for the United States to recognize the threat posed by China and take a strong stance against the Chinese Communist Party.

Buy the book The Devil and Communist China: From Mao Down to Xi by Steven Mosher from TAN Books HERE.

Takeaways

• The Chinese Communist Party has established a high-tech digital dictatorship, where the government monitors and controls every aspect of people's lives.

• The Vatican's attempts to make agreements with the Chinese government have been misguided, as the Chinese Communist Party uses these agreements to infiltrate and control the Catholic Church in China.

• The United States needs to recognize the threat posed by China and take a strong stance against the Chinese Communist Party.

• China's population is aging and its economic prospects are grim due to the one-child policy and the expropriation of wealth by the Communist Party.

• The Chinese Communist Party is funding the Green Movement and using it to weaken the United States and other countries.

Steven W. Mosher is an internationally recognized authority on China and population issues, as well as an acclaimed author, speaker. He has worked tirelessly since 1979 to fight coercive population control programs and has helped hundreds of thousands of women and families worldwide over the years.

In 1979, Steven was the first American social scientist to visit mainland China. He was invited there by the Chinese government, where he had access to government documents and actually witnessed women being forced to have abortions under the new “one-child policy.” Mr. Mosher was a pro-choice atheist at the time, but witnessing these traumatic abortions led him to reconsider his convictions and to eventually become a practicing, pro-life Roman Catholic.

Steven has appeared numerous times before Congress as an expert in world population, China, and human rights abuses. He has also made TV appearances on Good Morning America, 60 Minutes, The Today Show, 20/20, FOX and CNN news, as well as being a regular guest on talk radio shows across the nation.

He is also the author of the best-selling A Mother’s Ordeal: One Woman’s Fight Against China’s One-Child Policy. Other books include Hegemon: China’s Plan to Dominate Asia and the World, China Attacks, China Misperceived: American Illusions and Chinese Reality, Journey to the Forbidden China, and Broken Earth: The Rural Chinese.

Articles by Steve have appeared in The Wall Street Journal, Reader’s Digest, The New Republic, The Washington Post, National Review, Reason, The Asian Wall Street Journal, Freedom Review, Linacre Quarterly, Catholic World Report, Human Life Review, First Things, and numerous other publications.

Steven Mosher lives in Virginia with his wife, Vera, and their nine children.

Keywords

China, Chinese Communist Party, one-child policy, forced abortions, digital dictatorship, surveillance, human rights, Vatican, agreements, United States

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With Corpus Christi celebrated recently and the Feast of the Sacred Heart of Jesus coming up, I reached out to Fr. George Elliott of CAST and Catholic-Link to discuss his book “Behold, It is I”, published by TAN Books. Fr. George and I worked together for a time when I was a writer for Catholic-Link. You can find those resources here.

Behold, It is I: Scripture, Tradition, and Science on the Real Presence

Author: Fr. George Elliott & Stacy Trasancos, PhD

You can buy the book here!

Father George Elliott, priest of the Diocese of Tyler, Texas, and author of the book 'Behold, It Is I', joins Will Wright on Good Distinctions. They discuss the book, which explores the biblical basis, tradition, and science behind the real presence of Christ in the Eucharist. Father Elliott wrote the book to provide a concise and understandable resource for Catholics who believe in the Eucharist and engage in conversations about their faith. The book has received positive feedback from Catholics who were struggling with their faith in the Eucharist and from those who regularly speak to non-Catholics about their faith. Father Elliott and Will also discuss the concept of Eucharistic miracles and the mystical nature of the Eucharist.

The conversation explores the problem of Catholics not fully understanding or believing in the real presence of the Eucharist. The book discussed in the conversation anticipated the Eucharistic revival happening in the Church and is a great help to those who wish to understand the Eucharist better. The importance of scripture, tradition, and the Magisterium in understanding the real presence is emphasized. The joy and fulfillment of the priestly life, particularly in offering Mass and hearing confessions, are highlighted. The conversation also touches on the topic of vocational discernment, emphasizing the need for prayer and developing a relationship with God.

Takeaways

• Father George Elliott wrote the book 'Behold, It Is I' to provide a concise and understandable resource for Catholics who believe in the Eucharist and engage in conversations about their faith.

• The book has received positive feedback from Catholics who were struggling with their faith in the Eucharist and from those who regularly speak to non-Catholics about their faith.

• Eucharistic miracles are not meant to provide scientific proof of the real presence of Christ in the Eucharist, but rather to deepen our faith and remind us of the infinite mystery of the Eucharist.

• The Eucharist is a mystical experience that unites us with the divine and is more real than our everyday experiences.

• The book explores the biblical basis, tradition, and science behind the real presence of Christ in the Eucharist, providing evidence and explanations to strengthen our belief in this sacrament. There is a problem of Catholics not fully understanding or believing in the real presence of the Eucharist.

• The book discussed in the conversation aims to address this issue and contribute to the Eucharistic revival happening in the Church.

• Scripture, tradition, and the Magisterium are essential in understanding the real presence of the Eucharist.

• The priestly life, particularly in offering Mass and hearing confessions, brings joy and fulfillment.

• Vocational discernment requires prayer and developing a relationship with God.

Keywords

Father George Elliott, Behold It Is I, book, Eucharist, real presence, Catholic, faith, conversation, Eucharistic miracles, mystical, Eucharist, real presence, Catholics, understanding, belief, book, Eucharistic revival, scripture, tradition, Magisterium, priestly life, joy, fulfillment, Mass, confessions, vocational discernment, prayer, relationship with God

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I was thrilled to interview a friend of mine, Nicole Delaney, about her work at the Tribunal and Office of Canonical Services for the Diocese of Phoenix and the role of Canon Law more generally. It was a great conversation.

Just a note: in an effort to continue producing high quality content, consistently, I am switching to an audio-only format, for the most part. I might record the occasional video, but editing is very time-intensive for video and, since I have a full-time job, it is far more difficult to find time to record video rather than just audio. So, Good Distinctions presses on, with a slightly different format.

Also, I have paused paid subscriptions, as I have restructured from an LLC to a Sole Proprietorship. What does that mean? Not much for you, dear listeners. But if you want to contribute to the show in some way or help me pay for the recording software, please email me at gooddistinctions@gmail.com.

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In this conversation, Will Wright interviews Nicole Delaney, JCL, a Canon lawyer for the Diocese of Phoenix. They discuss the importance and purpose of canon law in the Catholic Church. Nicole explains that canon law is the practical application of faith and helps organize and protect the rights and sacraments of the Church. They also touch on the interplay between canon law and civil law, with Nicole highlighting the differences between Roman law and common law systems. Nicole shares the various responsibilities of the Tribunal and the Office of Canonical Services, including handling annulments, religious law, Eastern Catholics, and penal cases. They discuss the training of priests in canon law and the importance of priests having a basic understanding of canon law to carry out their pastoral duties effectively.

In this conversation, Nicole Delaney, JCL, emphasizes the importance of understanding canon law and its relationship to theology. She encourages individuals, especially priests and deacons, to study canon law to gain a deeper understanding of the why behind the law. Delaney also discusses the distinction between sin and crime in canon law, highlighting that not all sins are crimes and vice versa. She explains the process of prosecuting crimes in the Church and the role of the promoter of justice. Delaney clarifies the difference between excommunication and not being able to receive communion, emphasizing that excommunication is a penalty for a crime, while not being able to receive communion is a pastoral decision made by the minister of communion. She also addresses the issue of manifest grave sin and the responsibility of the minister of communion to deny the sacrament in such cases.

Takeaways

• Canon law is the practical application of faith in the Catholic Church, helping to organize and protect the rights and sacraments of the Church.

• Canon law is based on Roman law and differs from common law systems.

• The Tribunal and the Office of Canonical Services handle various responsibilities, including annulments, religious law, Eastern Catholics, and penal cases.

• Priests should have a basic understanding of canon law to effectively carry out their pastoral duties.

• The commentary on canon law is a helpful resource for pastoral ministers facing specific situations in their parishes. Studying canon law helps individuals understand the why behind the law and how to apply it in daily life.

• Not all sins are crimes in canon law, and not all crimes are sins.

• The process of prosecuting crimes in the Church involves a preliminary investigation, interviews, and decisions made by different courts depending on the severity of the crime.

• Excommunication is a penalty for a crime, while not being able to receive communion is a pastoral decision made by the minister of communion.

• The distinction between sin and crime is important in understanding the Church's approach to discipline and the salvation of souls.

Keywords

canon law, Catholic Church, faith, organization, rights, sacraments, civil law, Roman law, common law, Tribunal, Office of Canonical Services, annulments, religious law, Eastern Catholics, penal cases, training, priests, pastoral duties, canon law, theology, sin, crime, prosecution, excommunication, communion, manifest grave sin

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Dr. Christopher Kaczor discusses his book 'How to Be Happy' and the intersection of positive psychology, faith, and reason. He shares how his personal experiences led him to explore the field of positive psychology and how it aligns with traditional Christian practices. Dr. Kaczor also addresses the controversy surrounding mindfulness and its compatibility with Christian practice. He emphasizes the importance of prayer and intentional habits in finding happiness and living a meaningful life.

Download the eBook “How to Be Happy” for FREE from Word on Fire HERE.

Who is Dr. Kaczor?

Dr. Christopher Kaczor (rhymes with razor) graduated from the Honors Program of Boston College and earned a Ph.D. four years later from the University of Notre Dame. A Fulbright Scholar, Dr. Kaczor is a former Federal Chancellor Fellow at the University of Cologne and William E. Simon Visiting Fellow in the James Madison Program at Princeton University. His twelve books include The Gospel of Happiness, The Seven Big Myths about Marriage, A Defense of Dignity, The Seven Big Myths about the Catholic Church, The Ethics of Abortion, O Rare Ralph McInerny: Stories and Reflections on a Legendary Notre Dame Professor, Thomas Aquinas on the Cardinal Virtues; Life Issues-Medical Choices; Thomas Aquinas on Faith, Hope, and Love; The Edge of Life, and Proportionalism and the Natural Law Tradition. Dr. Kaczor’s views have been in The New York Times, The Washington Post, The Wall Street Journal, The Los Angeles Times, Huffington Post, National Re view, NPR, BBC, EWTN, ABC, NBC, FOX, CBS, MSNBC, TEDx, and The Today Show.

Takeaways

• Positive psychology validates the importance and efficacy of many traditional Christian practices, such as gratitude, in promoting happiness and well-being.

• Mindfulness can be seen as a mental exercise that strengthens the mind and can be compatible with Christian practice when approached with the right intention.

• Making time for prayer and developing intentional habits, such as daily prayer and exercise, can lead to a more fulfilling and meaningful life.

• The intersection of faith and reason is not a conflict but a harmonious relationship that supports and strengthens one another.

• It is important to be specific and concrete in setting goals and habits, as this increases the likelihood of following through and achieving positive outcomes.

Keywords

positive psychology, faith, reason, traditional Christian practices, mindfulness, prayer, intentional habits, happiness, meaningful life

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Dr. George Ceremuga, an osteopathic family doctor, shares his approach to healthcare and the importance of the mind, body, and spirit connection. He emphasizes the need for love and forgiveness in healing and believes in the body's self-healing and self-regulating abilities. Dr. Ceremuga discusses the difference between the osteopathic approach and traditional medicine, highlighting the holistic nature of osteopathy. He also talks about the importance of being informed and making medically informed decisions.

Dr. Ceremuga’s work is guided by the principles of love, forgiveness, and the five pillars of wellness: water, food, exercise, sleep, and love. Dr. George Ceremuga discusses the importance of lifestyle changes for overall health and well-being. He emphasizes the power of small changes and the exponential impact they can have on our lives. Dr. Ceremuga also highlights the role of spirituality in health, including the importance of love, forgiveness, and nurturing our relationship with God. He shares personal experiences and insights on how to live a more fulfilling and purposeful life. The conversation concludes with practical advice and resources for those seeking to make positive changes in their lives.

Pick up a copy of Lead with Love Daily Devotions HERE.

Keywords

osteopathic medicine, holistic healthcare, mind body spirit connection, love and forgiveness, self-healing, self-regulating, informed decision-making, five pillars of wellness, lifestyle changes, health, well-being, spirituality, love, forgiveness, relationship with God, purpose, practical advice

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In this conversation, Will Wright interviews Stephen Thomas about his book 'Catholic Joe Superhero'. The book is a thriller with a central theme of marriage and is meant to inspire and encourage men to be strong leaders in their families and in the Church. Thomas shares his personal story of growing up in a broken family and his passion for marriage. The book incorporates elements of the Catholic faith and spiritual warfare, and aims to bring people back to God. Wright and Thomas discuss the importance of fathers in the family and the impact they have on their children's faith. They also touch on the corruption within the Church and the need for courageous leaders. Overall, the book is described as a page-turner that appeals to both men and women.

“Catholic Joe: Superhero” by Steven S. Thomas

Buy the book HERE

Book synopsis: “This is the first in the Catholic Joe series. Lieutenant General Joseph Salvatore, husband and father of a large family, is a man’s man. At age 48 he is still considered one of the deadliest men on the planet, able to kill an enemy with his bare hands, and with the same hands tenderly caress his wife and children. Joe brings this same lethal intensity as he fights to save his youngest brother Vinny’s marriage.In fighting for his brother, Joe, later deemed Catholic Joe by a reporter, uncovers corruption in the government and his church. You will feast on courage while you accompany Joe as he is targeted in a raid on his home by the FBI, secretly placed in Cook County Jail to be “Epsteined,” and targeted by Freemasonic assassins before he can share with the world what he has uncovered.”

Who is Steven Thomas?

Steven Thomas (no relation to Joseph Salvatore) is a serial entrepreneur, who has started many culture changing companies and apostolates. Steven was given the grace to complete this book after walking across the country with a small group of men. They traversed over 4500 grueling miles in the form of a cross over the US, praying for God’s mercy and favor on their country and church. Steven resides in the suburbs of Chicago with his wife, Ginny, and eight living children.

keywords: book, Catholic Joe Superhero, marriage, faith, inspiration, leadership, family, Church, fathers, corruption, courage

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In this conversation, Will Wright interviews Kallie Fell, the executive director of the Center for Bioethics and Culture Network, about the book 'The Detransition Diaries.' The book explores the rise of the gender affirmation movement and the medical abuses of the past. It also delves into the stories of individuals who have detransitioned and the lasting damage caused by gender transitioning.

The conversation touches on the role of nurses in providing compassionate care, the non-religious and non-partisan nature of the book, and the ethical issues surrounding medical interventions on children and adults. The interview highlights the importance of recognizing biological reality and the erasure of women in the gender ideology movement. The conversation covers various topics related to gender ideology and the impact it has on children and society. The guests discuss the importance of critical thinking and the need to listen to experts in different fields. They also highlight the lack of discernment and understanding among young people regarding family planning and the long-term effects of medical interventions. The conversation emphasizes the need to protect vulnerable individuals and the importance of addressing the root causes of issues rather than just treating symptoms. Kallie express hope for change and mention ongoing efforts to raise awareness and advocate for better policies.

The Detransition Diaries is available for purchase from Ignatius Press (and on Amazon) by Jennifer Lahl and Kallie Fell

• Ignatius Press

• Amazon (Also available on Kindle)

Takeaways

• The book 'The Detransition Diaries' explores the rise of the gender affirmation movement and the lessons not learned from past medical abuses.

• The stories of individuals who have detransitioned highlight the lasting damage caused by gender transitioning.

• Nurses play a crucial role in providing compassionate care and spending more time with patients than physicians.

• The book is non-religious and non-partisan, focusing on the ethical issues surrounding medical interventions on children and adults.

• It is important to recognize biological reality and the erasure of women in the gender ideology movement. Critical thinking and discernment are crucial in understanding the truth about reality.

• Young people need to be taught to think critically, ask questions, and think for themselves.

• It is important to listen to experts and consider different perspectives, regardless of their religious beliefs.

• Children should be given the opportunity to explore their future plans for family building and be aware of the long-term effects of medical interventions.

• The reproductive industry often focuses on treating symptoms rather than addressing the underlying problems.

• There is a need to protect the most vulnerable individuals in society and advocate for better policies.

• Change is possible through grassroots initiatives, legal action, and raising awareness.

• Gender ideology and medical transitioning have long-term consequences and should be approached with caution and consideration of the individual's well-being.

• The conversation highlights the importance of treating people as individuals and respecting their personal experiences and struggles.

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In this conversation, Will Wright interviews Patrick O'Hearn, author of the book 'Go and Fear Nothing: The Story of Our Lady of Champion'.

Buy "Go and Fear Nothing: The Story of Our Lady of Champion" by Patrick O'Hearn from Our Sunday Visitor (OSV)

They discuss the apparition of Our Lady of Champion in Wisconsin and the importance of spreading devotion to Our Lady and the sacraments. They also talk about the challenges of raising children in a secular culture and the need to provide them with a strong Catholic foundation. Patrick O'Hearn also mentions his other book, 'Courtship of the Saints', which explores how the saints met their spouses. Patrick O'Hearn discusses his books on saints and grief, including 'Go and Fear Nothing: The Story of Our Lady of Champion' and 'Our Lady of Sorrows: Devotion and Mary's Seven Sorrows for Children'. He emphasizes the importance of sharing stories of saints' failures and the need for resources for fathers who have lost children. O'Hearn also talks about the power of praying the Hail Mary in both English and Latin and the impact of apologizing to children when parents make mistakes. He shares his website, patrickrohearn.com, where his books and information about his upcoming pilgrimage to Ireland can be found.

Watch on YouTube here:

Takeaways:

• The apparition of Our Lady of Champion in Wisconsin is an important but often overshadowed Marian apparition in the United States.

• Spreading devotion to Our Lady and the sacraments is crucial in a secular culture.

• Raising children in a secular culture requires a balance of protecting their innocence while equipping them to navigate the world with a well-formed conscience.

• Children's books should not shy away from uncomfortable truths but should present them in a way that is accessible and age-appropriate.

• Comparing ourselves to Christ and striving for holiness is more important than comparing ourselves to others.

• Patrick O'Hearn's book 'Courtship of the Saints' explores how the saints met their spouses and is a valuable resource for those discerning marriage or interested in the lives of the saints. Sharing stories of saints' failures is important to show that even the holiest individuals made mistakes. There is a need for resources and support for fathers who have lost children.

• Praying the Hail Mary in both English and Latin can be a powerful devotion for children.

• Apologizing to children when parents make mistakes cultivates humility and sets a good example.

• Patrick O'Hearn's books, including 'Go and Fear Nothing' and 'Our Lady of Sorrows', can be found on his website, patrickrohearn.com.

Good Distinctions is a listener-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Keywords:

Our Lady of Champion, apparition, devotion, sacraments, raising children, Catholic foundation, Courtship of the Saints, Patrick O'Hearn, books, saints, grief, Our Lady of Champion, Our Lady of Sorrows, children, fathers, Hail Mary, Latin, pilgrimage, Ireland

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I interviewed John Clark, the author of “Betrayed without a Kiss: Defending Marriage after Years of Failed Leadership in the Church” - a new, excellent, and timely book from TAN Books defending the Sacrament of Matrimony. Everyone in the Church ought to read this fantastic book.

Check it out HERE on TAN Books or HERE on Amazon (also available on Kindle).

John Clark is a columnist, political speechwriter, and ghostwriter. He has authored two books on fatherhood and written approximately five hundred articles and blogs about Catholic family life and apologetics in such places as The National Catholic Register and the Magis Center. He is also an online course developer for Seton Home Study School. He was homeschooled by his mother, Dr. Mary Kay Clark, and holds a degree in Political Science and Economics from Christendom College. John and his wife, Lisa, have nine children and live in central Florida.

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Summary

In this conversation, Will Wright interviews author John Clark about his book 'Betrayed Without a Kiss: Defending Marriage After Years of Failed Leadership in the Church'. They discuss the importance of marriage and its connection to the Church, the attack on marriage by figures like Henry VIII and Martin Luther, and the role of suffering in strengthening marriages. They also touch on practical ways to nurture a strong marriage and the issues with the annulment process in the Catholic Church. The conversation explores the concept of alienation of affection and its implications in divorce cases. It is revealed that alienation of affection is only recognized as a law in 6 out of 50 states in the US. The conversation also delves into the role of the church in divorce cases and the validity of marriages. The speakers discuss the need for pre-dating programs and sermons that address virtues and qualities of a good spouse. They emphasize the importance of reinforcing the idea that God loves marriage and the sacraments can strengthen marriages.

Takeaways

• Marriage is a sacred institution that is intimately connected to the Church.

• Figures like Henry VIII and Martin Luther attacked marriage as a way to undermine the Church.

• Suffering can be a means of growth and sanctification in marriage.

• Living sacramental lives and prioritizing prayer can strengthen marriages.

• The annulment process in the Catholic Church has some issues that need to be addressed. Alienation of affection is recognized as a law in only 6 out of 50 states in the US.

• The church is not concerned about what happens after consent is exchanged in a marriage.

• Pre-dating programs and sermons that address virtues and qualities of a good spouse can be beneficial.

• Reinforcing the idea that God loves marriage and the sacraments can strengthen marriages.

• The church should stop asking the government to adjudicate the sacraments.

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I had the pleasure of speaking with Dan Oblinger, retired law enforcement officer, about hostage negotiation, active listening, evangelization, and much more. Please take a listen and then share! And if you listening on Apple Podcasts or Spotify, please leave a rating for the podcast!

Summary

In this conversation, Will Wright interviews Dan Oblinger, a retired law enforcement officer and hostage negotiator, about the importance of active listening in hostage negotiation and evangelization. Dan emphasizes that listening is about authentic communication and forming relationships through powerful communication. He highlights the role of listening in building trust, empathy, and rapport, and how it opens the doors of the mind for creative solutions and conversions. Dan also discusses the importance of storytelling and receiving others' stories in evangelization, and the need for good holy friendships that provide a safe space for open dialogue. Listening is an essential skill for building relationships, whether it's with friends, colleagues, or even oneself. Active listening involves participation, such as offering observations, summarizing, and reflecting on what is being said. By actively listening and acknowledging someone's story, we honor them and build trust. It is important to listen for emotions and understand the unspoken motivations behind a person's story. Good listening requires humility and the ability to resist the urge to affirm or validate someone's beliefs. Cultivating silence in our lives is crucial for self-reflection and deepening our relationship with God. Effective listening skills, such as minimal encouragers, open-ended questions, reflecting, emotion labels, effective pause, and summarizing, can enhance our ability to connect with others and lead to better decision-making. Listening is a key aspect of leadership, as it allows us to understand and unite with others to achieve common goals. The virtue of magnanimity, which involves drawing out the best in others, is closely tied to good listening. Dan Oblinger, a former hostage negotiator, emphasizes the importance of listening in various contexts, including counter human trafficking work and training cultures in active listening and negotiation.

Takeaways

• Active listening is a vital skill in hostage negotiation and evangelization, as it forms the foundation for authentic communication and relationship-building.

• Listening involves more than just hearing; it requires active engagement, empathy, and a willingness to understand the other person's perspective.

• In hostage negotiation, listening is the key to building trust, creating rapport, and finding peaceful resolutions.

• In evangelization, listening allows us to receive others' stories and understand their needs, which opens the door for sharing the truth of the Gospel.

• Good holy friendships are essential for open dialogue and mutual growth, providing a safe space for sharing and receiving stories.

• Listening should be a lifelong practice, continually honed and improved to deepen connections and understanding with others. Active listening involves participation and acknowledging someone's story, which builds trust and honors the relationship.

• Listening for emotions and understanding the unspoken motivations behind a person's story is crucial for effective communication.

• Cultivating silence in our lives allows for self-reflection and deepening our relationship with God.

• Effective listening skills, such as minimal encouragers, open-ended questions, reflecting, emotion labels, effective pause, and summarizing, enhance our ability to connect with others and make better decisions.

• Listening is a key aspect of leadership, as it allows us to understand and unite with others to achieve common goals.

• The virtue of magnanimity, which involves drawing out the best in others, is closely tied to good listening.

Sound Bites

• "Listening is nothing without dialogue."

• "If you wanted to boil down hostage negotiation to one word, it'd be listening."

• "It's an act of humility to set aside what you want and instead listen."

• "When we acknowledge a story, people don't have the need to repeat it anymore. It settles the story and the relationship."

• "My job is to listen, receive, reflect upon, enter into dialogue with, but never affirm."

• "Listening to people's stories is a way to honor them and their value."

Chapters

00:00 Introduction and Background

02:14 The Importance of Listening

07:02 Listening in Crisis Situations

10:19 Listening in Everyday Conversations

18:00 The Role of Listening in Evangelization

24:13 The Power of Storytelling

27:37 The Danger of Transactional Listening

35:03 Listening to People with Different Perspectives

38:15 Dealing with Outlandish Beliefs

40:05 Listening without Affirming

41:15 Validating vs. Understanding

45:17 Building Relationships through Listening

48:06 Listening to Ourselves

52:18 Cultivating Silence

56:17 Habits of Active Listening

59:03 Understanding Emotional State

01:02:54 Leadership and Listening

01:08:40 Defining Leadership

01:11:20 Future Endeavors

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The full written version of the episode can be found further below. Please, also, enjoy a short recording of the Regina Caeli chant by Will Wright at the beginning of the episode. Happy Easter!

Summary

In this episode, Will Wright discusses the historicity of the resurrection of Jesus Christ. He emphasizes the importance of understanding what it means for something to be historical and provides an overview of different historical periods. Wright then presents several proofs for the resurrection, including the empty tomb, post-resurrection appearances of Jesus, and the transformation of the disciples. He also highlights the significance of early Christian creeds and the continuity of belief in the resurrection throughout history. Wright concludes by emphasizing the need for faith and reason to work together in understanding the truth of the resurrection.

Takeaways

• The resurrection of Jesus Christ is a historical event supported by multiple proofs, including the empty tomb, post-resurrection appearances, and the transformation of the disciples.

• Early Christian creeds attest to the reality of the resurrection and demonstrate the continuity of belief throughout history.

• Understanding the historical context and the lack of alternative explanations further strengthens the evidence for the resurrection.

• Faith and reason are not in conflict but work together to support the truth of the resurrection.

Chapters:

00:00: Introduction and Podcast Promotion

01:38: Understanding History

03:40: Classical Period and Roman Historians

05:08: Medieval and Modern Periods

05:38: Historical Evidence for the New Testament

06:47: Reliability of the Gospels

09:00: Levels of Knowing

09:30: Proofs for the Resurrection: Empty Tomb

11:49: Proofs for the Resurrection: Post-Resurrection Appearances

12:55: Proofs for the Resurrection: Transformation of the Disciples

19:32: Proofs for the Resurrection: Historical Context

20:54: Conclusion and Importance of the Resurrection

23:13: Call to Action and Podcast Promotion

Full Written Transcript:

What is Historical?

Humanity has practiced stewardship and dominion over the Earth for many millennia. However, recorded History is relatively new. Five thousand or so years ago in Mesopotamia, we have archaeological evidence of cave paintings and other artifacts that indicate a culture of storytelling. Oral traditions were the primary means of the historical record in the prehistoric period. This is, of course, why we refer to that time as “prehistoric.”

In the Ancient Period, the record became more extensive and we started to see written content from Mesopotamia, Egypt, China, Mesoamerica, and the Indus Valley. The texts are legal documents, religious documents, poetry, and other items related to political, social, and cultural life.

In the Classical Period, the Greeks and Romans left a great deal of historical accounts, works of philosophy, legal writings, and works of literature. The historical record at this time is significant. One of the most famous Roman historians is Titus Livus, known as Livy. He was born around 60 B.C. and wrote during the transition from the Roman Republic to the Roman Empire. Over his life, he wrote an astounding 142 books. Today, however, we only have about 35 of these books.

The most famous Roman Historian during the time of Christ is Tacitus. He wrote two main works: “Histories” and “Annals.” Histories had 16 books, of which we only have 1 - 6 in their entirety and parts of books 11 - 16. Annals had either 12 or 14 books, of which we have 1 - 4 and parts of book 5. These partial volumes are essential historical sources and one of the most significant sources for understanding Roman history and politics.

In the Medieval Period, the historical record was preserved in chronicles, charters, religious texts, and legal records. And in the Modern Period, following the invention of the printing press, the historical record became abundant. In the age of the Internet, the amount of written and published material has increased at an exponential rate.

For the New Testament, the works are situated in the Classical Period, so we should apply the scrutiny appropriate to that period. There are multiple codices from the 4th and 5th Centuries which contain most of the Old and New Testaments in Greek, Latin, Hebrew, and Aramaic. These codices provide abundant historical evidence for the consistency of biblical writings. If there were major changes in the texts, then we would expect a codex in one location to be vastly different from a codex in another location, especially after four hundred years. Instead, we find that the extant copies of the manuscripts of the Bible are consistent, one to the other. And… and this should not be understated… we have them! We have far more manuscripts of Sacred Scripture than we do of Livy or Tacitus. And, yet, the historical reliability of the latter are rarely questioned by modern scholars.

The reality is that the Gospels, especially, are historically reliable. The Gospel writers were eyewitnesses who wrote shortly after the recorded events. The apostles followed Jesus and lived with Him for three years, receiving daily teachings. They lived in the Classical Period in which oral tradition was exceptionally important and when memorization skills were top notch. The apostles likely made written notes while traveling with Jesus, as well. Further, it is clear that the Gospel writers intended to write reliable history. And we can show that they did, in fact, write reliable history.

To learn more about the reality of the reliability of the Gospels, I highly recommend reading more at Catholic Answers on The Reliability of the Gospels by Karlo Broussard.

Three Levels of Knowing

I am not suggesting that the proofs of the Resurrection of Jesus that I am about to run through are “slam dunks.” What we are showing is akin to the Five Ways of St. Thomas Aquinas - they are converging and convincing arguments. I do not think that any one of these proofs will suffice to convert an atheist. However, the evidence is nonetheless historically formidable.

There are three levels of knowing and discussing the things of God. First, we have to answer the question: Does God exist? If yes, then we move to step two. Second, we answer: Is Jesus God? If yes, then we move to three. Third, we answer: Is the Catholic Church the Church that Jesus founded? And, of course, the answer is yes. What we are about to investigate presumes the existence of God and speaks to both the second and third level. The Resurrection shows us the Divinity of Jesus and its truth is demonstrated and handed down through the testimony of the Church.

Proofs of the Resurrection of Jesus

Now, onto the proof for the Resurrection of Jesus.

Empty Tomb

The unanimous testimony of the four Gospels (Matthew, Mark, Luke, and John) is that the tomb of Jesus was discovered as empty on the third day after the crucifixion. The tomb being empty is unexpected. Jesus was laid in the tomb on Friday because the Sabbath was quickly approaching. On the Sabbath, the Jewish people are forbidden from doing anything laborious. Removing the body of Jesus certainly would have constituted work. There is the possibility that Jesus' body was stolen, but this is unlikely as well. Those who put Jesus to death were concerned of theft because they did not want a martyred “ghost” to continue making trouble. They, therefore, set Roman guards at the entrance of the tomb to stop this from happening. No rabble would be able to overtake Roman soldiers without raising notice and possibly starting a war.

Post-Resurrection Appearances:

In the Gospels and Acts of the Apostles, Jesus appeared multiple times to different individuals and groups: the pair on the road to Emmaus, Mary Magdalene at the tomb, the apostles in the Upper Room, on the seashore, and then prior to the Ascension. He also appeared to the incredulous St. Thomas as well as to St. Paul on the road to Damascus. Most of the post-resurrection appearances are reported in the texts of early Christians and followers of Jesus; so, we have to be aware of bias and theological interpretation. Perhaps the appearances were a shared vision or spiritual experience rather than a physical resurrection. However, this does not explain the next proof: the utter transformative effect the Resurrection had on the disciples.

Transformation of the Disciples

Before the crucifixion the apostles, with the exception of St. John, were huddled in fear in the Upper Room. After the Resurrection, multiple encounters with the Risen Jesus, the Ascension, and Pentecost, the disciples were transformed. Proclamations became bold and tenacious rather than fearful and disillusioned. The willingness to endure persecution and martyrdom can be partly explained by the reality of the Resurrection. The transformation and testimony of St. Paul is particularly prominent because he persecuted Christians and put them to death prior to His encounter with the Risen Christ. Many who are critical of this line of thinking will say that there are other psychological or sociological factors that could explain the change of behavior and belief. However, I cannot imagine that these factors would explain the persistence of the early Church in their conviction in the face of persecution and martyrdom. All but one of the apostles, in traditional understanding, died as martyrs. You do not die for some spiritual experience, some after isolation and torture. You die for the Risen Christ who is truly risen.

Early Christian Creeds

The early Christian creeds attest to the Resurrection, including the writing of St. Paul to the Church in Corinth:

3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. (1 Cor. 15:3-8)

Of course the Apostles’ Creed attests the Resurrection, as does the Athanasian Creed and the later Niceno-Constantinopolitan Creed. These creeds remind us that the historical reality of the Resurrection is paramount to the veracity of Catholicism. If we found the bones of Jesus, we would rightly leave the Faith entirely.

Critics of this view will say that these creeds do not prove the Resurrection, they only prove that the early Church believed in the Resurrection. Fair enough. But this is only one aspect of the proofs for the Resurrection.

Historical Context

At the time, the concept of bodily resurrection was not part of Jewish thought. So, hearing that Jesus had risen from the dead, the Romans could simply produce Jesus’ body to quell any rumors amongst the early Christians. Again, the tomb was guarded by a Roman guard, which would not be easily and quietly overtaken.

Continuity with Christian Tradition

The Resurrection as a real, historical event has been held by Christians from the apostles until now. Evidence of the reality of the Resurrection is thus further strengthened by consistent tradition. Tradition is not direct evidence of the Resurrection itself, but it does show a persistence in the belief.

The Resurrection of Jesus is a True Event

When weighed individually, each of these proofs can be dismissed. But when taken together, the preponderance is more powerful. The reality is that the Resurrection of Jesus Christ is a true event. Ultimately, this evidence does not prove beyond the shadow of a doubt that Jesus rose from the dead. If it was, then our free will would be overtaken.

God always reveals Himself to those who seek and promises answers to those who question. But for those who do not seek, then they will not find. For those who do not ask questions, they will receive no answers. The evidence that God does give us is overwhelming - for Himself, for the divinity of Jesus, for the truth of the Church, and, yes, for the bodily Resurrection of Jesus Christ on the third day.

Happy Easter! Christ is Risen! Indeed, He is Risen!

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I was connected with Dr. Greg Bottaro and CatholicPsych Institute through our mutual friend, Simone Rizkallah, who I had on the show a few months ago. Find the episode here! It was great to speak with him. I am a big admirer of what CatholicPsych Institute is doing and the approach that Dr. Greg is taking. We get into that quite a bit in this relatively short episode. I hope that you enjoy it and I hope it inspires you! I was certainly edified and strengthened in my conviction to continually renew the pursuit of integrating faith, reason, and science!

Summary

Dr. Greg Bottaro is a Catholic psychologist who emphasizes the integration of faith, reason, and science in understanding and helping individuals find true healing and wholeness. He believes that there should be no tension or conflict between these three categories, as they all point towards the same truth - God. Dr. Bottaro's Catholic Psych Institute offers a certification program that combines faith, reason, and science to help individuals bear emotional burdens and facilitate healing. The program is open to licensed therapists, psychologists, teachers, parents, and even priests. The institute provides remote services worldwide, utilizing technology to focus on the spoken word and the core of the person. Dr. Greg Bottaro discusses the need for a Catholic approach to psychology and mental health. He explains that current psychology programs are often secular and do not integrate Catholic principles. Dr. Bottaro's certification program aims to fill this gap by providing therapists with a Catholic foundation and an integrated approach to mental health. He emphasizes the importance of integrating faith and reason in understanding the human person. Dr. Bottaro also discusses the limitations of current research and the need for a Catholic standard of mental health.

Takeaways

• Faith, reason, and science are interconnected and should be integrated in understanding and helping individuals.

• There should be no tension or conflict between faith, reason, and science, as they all point towards the same truth - God.

• The Catholic Psych Institute offers a certification program that combines faith, reason, and science to help individuals bear emotional burdens and facilitate healing.

• The program is open to licensed therapists, psychologists, teachers, parents, and even priests.

• The institute provides remote services worldwide, utilizing technology to focus on the spoken word and the core of the person. Current psychology programs often lack a Catholic foundation and do not integrate Catholic principles.

• Dr. Bottaro's certification program aims to provide therapists with a Catholic foundation and an integrated approach to mental health.

• John Paul II's theology of the body provides a deep understanding of the human person and should be studied as a psychological framework.

• The Catholic approach to mental health promotes a Catholic standard of mental health and integrates faith and reason.

• There is a need for better research that aligns with Catholic principles and validates the truths of faith and reason.

Chapters

00:00Introduction and Background

02:29Introduction to Applied Personalism

05:37Understanding the Human Person

08:03Certification Program at Catholic Psych Institute

09:12Network of Certified Therapists

12:22The Need for Catholic Psychology

14:33The Lack of Catholic Marriage Therapy

21:10The Catholic Psych Institute's Approach

25:26The Importance of First Principles

28:58Understanding Personalism

32:26Integrated Daily Dialogic Mentorship (IDDM)

35:24Promoting Catholic Mental Health

36:23Conclusion

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Summary of the Episode:

In this conversation, Will Wright interviews Thomas Quackenbush of Floriani about Sacred Music. They discuss the search for ancient Hebrew music, the expansiveness of Sacred Music, the blending of Eastern and Western sacred music, and the challenges of integrating liturgical music. They also explore the importance of rediscovering Roman sacred music, the influence of publishing houses on sacred music, and the church's careful reasoning on the subject. The conversation concludes with a discussion on the distinction between liturgical and devotional music and the delight of God in sacred music. This conversation explores the importance of chant in the liturgy and the role of music in the Mass. It emphasizes the primacy of words in chant and the elevation and prolongation of the word through singing.

The conversation also delves into the challenge of helping people understand the concept of time and place in the liturgy and the different expressions of chant in different parishes. It highlights the need to present integrated and beautiful liturgical experiences to help people appreciate the beauty of sacred music. The conversation concludes with a discussion on the fruits of good sacred music and the importance of active participation in the Mass. The conversation explores the importance of continuity in liturgical experience and the role of sacred music in drawing people into the liturgical mysteries. Floriani's mission is to assist in singing the Mass and to glorify God and sanctify the people through sacred music. Listeners are encouraged to support Floriani's work through donations and to participate in upcoming events and releases. The conversation highlights the transformative impact of Floriani's music on liturgical celebrations, emphasizing the beauty and power of the treasury of sacred music of the Church.

Takeaways

• Sacred music spans a wide range of styles and traditions, from ancient Hebrew chants to contemporary hymns.

• Appreciating Eastern and Western sacred music without an inauthentic blending can be a challenge, but it can also lead to a deeper appreciation of the richness of the liturgy.

• The church has provided clear guidelines and teachings on sacred music, emphasizing its importance in the liturgy and its ability to glorify God and sanctify the faithful.

• There is a growing movement towards rediscovering and promoting authentic Roman sacred music, rooted in tradition and faithful to the teachings of the church.

• The distinction between liturgical and devotional music is important, with liturgical music being the expression of the words given by the church for the liturgy, while devotional music is an expression of personal prayer and worship.

Chapters

• 00:29: Thomas Quackenbush's Background

• 03:10: The Search for Ancient Hebrew Music

• 07:21: The Expansiveness of Sacred Music

• 08:39: Defining Sacred Music

• 10:19: The Development of Sacred Music

• 12:59: Blending Eastern and Western Sacred Music

• 14:59: The Challenges of Blending Liturgical Music

• 18:39: Rediscovering Roman Sacred Music

• 21:16: The Importance of Integrated Sacred Arts

• 23:56: Personal Experience with Sacred Music

• 27:20: The Influence of Publishing Houses on Sacred Music

• 32:19: The Church's Careful Reasoning on Sacred Music

• 35:12: The Shift Towards Authentic Sacred Music

• 39:17: The Distinction Between Liturgical and Devotional Music

• 41:33: The Delight of God in Sacred Music

• 42:28: Understanding the Primacy of Words in Chant

• 43:15: The Elevation and Prolongation of the Word

• 44:13: Helping People Understand the Importance of Time and Place

• 45:32: Different Expressions of Chant in Different Parishes

• 48:54: Presenting Integrated and Beautiful Liturgical Experiences

• 53:59: The Fruits of Good Sacred Music

• 57:19: Defining Active Participation

• 01:00:04: The Middle Ground of the Mass

• 01:01:01: The Mass as the Whole Paschal Mystery

• 01:04:00: The Development of Sacred Music

• 01:06:04: Making Gradual Changes in Music Selection

• 01:09:18: The Permissibility of the Organ and the Piano

• 01:15:22: The Emotional and Psychological Impact of Rhythmic Instruments

• 01:18:27: The Role of the Local Ordinary in Determining Liturgical Standards

• 01:20:14: The Supportive Role of the Organ in Singing

• 01:21:56: The Importance of Continuity in Liturgical Experience

• 01:23:09: Floriani's Mission to Assist in Singing the Mass

• 01:24:08: Supporting Floriani's Work

• 01:24:33: Upcoming Events and Releases

• 01:26:31: The Impact of Floriani's Music on Liturgy

🔗 Floriani: Revitalizing Sacred Music in America:

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• Floriani’s YouTube Page

• Floriani Instagram

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Summary

In this conversation, Samantha Stephenson discusses her interest in bioethics and how she became involved in the field. She explains the appeal of dystopian fiction and its connection to bioethical issues. Samantha also delves into the problems with in vitro fertilization (IVF) and the impact on women's health and the dignity of the child. She highlights the alternative option of NaPro Technology for addressing infertility. Lastly, she explores the concept of artificial wombs and the ethical considerations surrounding their use.

In this conversation, Samantha Stephenson and Will Wright discuss the ethical implications of in vitro fertilization (IVF) and related technologies. They explore the dilemma of frozen embryos and the lack of resolution for their fate. They also delve into the impact of IVF on the unity within marriage and the potential for reproductive infidelity. Additionally, they discuss the astonishing realities of genetic editing and cloning, including the creation of mini brains with developed eyes and the splicing of human DNA into animals.

Takeaways

• Bioethics explores the intersection of reason, faith, and moral issues.

• Dystopian fiction provides a platform to discuss bioethical topics and imagine the consequences of certain practices.

• In vitro fertilization (IVF) undermines women's health and the dignity of the child.

• NaPro Technology offers an alternative solution for infertility that respects the dignity of both women and children.

• The development of artificial wombs raises ethical questions about the role of maternal touch and the potential for commodification of human life. The issue of frozen embryos presents an unresolvable problem, as there is currently no clear solution for their fate.

• IVF can disrupt the unity within marriage, particularly when one spouse reproduces without the other, leading to feelings of reproductive infidelity.

• The advancements in genetic editing and cloning raise ethical concerns, such as the potential exploitation of clones as organ donors and the lack of community and relationships for cloned individuals.

Chapters

00:00 Introduction

00:45 Interest in Bioethics

03:41 Exploring Bioethical Issues

08:50 Dystopia and Bioethics

09:34 The Appeal of Dystopian Fiction

12:01 IVF and Women's Health

17:12 The Dignity of the Child

20:17 Napro Technology

28:22 The Problems with IVF

33:23 Embryo Adoption

39:03 Artificial Wombs

43:51 The Dilemma of Frozen Embryos

50:36 IVF and the Unity Within Marriage

01:02:23 The Astonishing Realities of Genetic Editing and Cloning

Resources:

Follow Samantha here!

• www.faithandbioethics.com

• www.youtube.com/@realsamanthastephenson

There is an episode of Samantha’s with Dr. Monique Ruberu mentioned in today’s Good Distinctions episode, that can be found here:

More resources (audio on YouTube):

I Have 3 Kids Via IVF but I Don't Recommend ItCan Catholics Adopt EMBRYOS??How IVF and Surrogacy DAMAGE Children

IVF: Why NOT with Dr. Monique Ruberu

They're all on this playlist!

Documents:

• Donum Vitae,

• Dignitas Personae, and

• Samantha’s book Reclaiming Motherhood from a Culture Gone Mad (chs 9-11 cover these issues in more detail).

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Please take a moment to RATE the podcast on Apple Podcasts or Spotify. This is a HUGE help… even if you do not normally listen on Apple Podcasts or Spotify, please take 2 minutes to help me!

Join Father Robert Nixon, OSB, as he delves into the profound teachings of Cardinal Richelieu's book, 'A Treatise on Perfection.' Discover the historical context behind Cardinal Richelieu's life and his timeless advice on salvation and virtuous living. Explore chapters covering the brevity of life, the reality of hell, the joy of salvation, and fulfilling one's duties. Father Nixon emphasizes the integration of spirituality into daily life and the importance of obedience and proper priorities. Tune in for invaluable insights and spiritual guidance for Catholics today!

New from TAN BOOKS:

A Treatise on Perfection: Saintly Counsel on Obtaining Salvation

Written by the 17th Century Cardinal Richelieu and recently translated by Fr. Robert Nixon, OSB from the original Latin!

Chapters of this episode:

00:00 - Introduction and Background

03:03 - Cardinal Richelieu's Writings

10:20 - Chapter 1: Christians Ought to Give Diligent Care to Their Eternal Salvation

11:48 - Chapter 2: The Brevity and Anxiety of the Present Life and the Eternity and Felicity of the Life to Come

12:36 - Chapter 3: The Inferno and the Grievous Sufferings and Afflictions Which Abound Therein

13:31 - Chapter 4: The Easiness and Joy of Obtaining Eternal Salvation Compared with the Difficulty and Sorrow of Incurring Damnation

23:30 - Chapter 20: Spiritual Councils

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I had the pleasure of interviewing Martha Richardson, a flight nurse from Houston, TX who is the cousin of the well-known priest Fr. David Michael Moses. He has a fantastic Instagram account where he posts reels and posts on catechetical topics in entertaining and engaging ways. I am a fan! Martha and I had a great conversation about her role in supporting her cousin’s online efforts and more. Enjoy!

Fr. David Michael Moses’ Instagram Account

His YouTube Account

Martha’s Bio:

My name is Martha Richardson, I’m a 31 yr old devout Catholic, who loves spending time with family and friends. I’ve been a nurse for 8 yrs and recently started my journey as a flight nurse! It’s been a dream come true. I love to travel and am currently working on hiking all of the National Parks. I just got back from Big Bend, and it’s extremely underrated. Glacier and Yosemite have been my favorites so far. I’ve loved the past, enjoying the present, and looking forward to what God has for me in the future!

Summary

In this conversation, Will Wright interviews Martha Richardson about her cousin, Father David Michael Moses, and his use of social media for evangelization. They discuss the purpose and mission behind Father David Michael's content creation, the balance between social media and in-person community, and the importance of speaking truth in charity. They also explore the challenges of navigating social media and dealing with negative feedback. Martha shares insights from her experience as a flight nurse and how it has shaped her approach to communication. The conversation emphasizes the need for genuine and humble interactions when sharing the gospel.

Takeaways

• Father David Michael Moses uses social media to bring people to the Catholic Church and inspire them to live out their faith.

• Balancing social media and in-person community is important to create an inclusive and invitational environment.

• Speaking truth in charity requires discernment and consideration of the source and intention of feedback.

• Navigating social media requires accountability and discernment in responding to comments and engaging with others.

• Sharing the gospel effectively involves being genuine, cultivating humility, and focusing on the goal of leading others to an encounter with Jesus Christ.

Chapters

00:00: Introduction and Background

08:06: Father David Michael's Purpose and Mission

11:09: Social Media vs. In-Person Community

17:46: Speaking Truth in Charity

25:09: Cultivating Humility and Effective Communication

31:43: Navigating Social Media and Accountability

35:09: Sharing the Gospel and Being Genuine

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Dr. Chapp is one of my favorite theologians. I was so honored to have a conversation with him. It was a lot of fun! I sincerely hope you enjoy and appreciate the convo. Please consider sharing this post and help Good Distinctions grow!

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Summary of Today’s Episode

• Dr. Larry Chapp, author of the book 'Confession of a Catholic Worker,' discusses his journey from academia to living on a Catholic Worker farm. He shares his inspiration for starting a blog and writing a book, emphasizing the need for radical Catholicism in a culture of beige Catholicism. Dr. Chap explores the importance of prayer and the role of liturgy as the highest act of culture. He also discusses the connection between cult, culture, and cultivation, as well as the significance of localism and subsidiarity. The conversation concludes with a focus on the universal call to holiness.

• In this conversation, Larry Chapp and Will Wright discuss various themes related to evangelization and the Catholic faith. They explore the importance of welcoming others into the Church on Christ's terms, rather than compromising on doctrine. They also discuss the need for a balanced approach to evangelization, avoiding both a superficial apologetic mode and a self-righteous approach. They emphasize the importance of understanding the question behind the question and empathizing with the struggles of others. They also discuss the need for deep prayer and contemplation in order to effectively evangelize. Finally, they explore the controversy surrounding the theology of Hans Urs von Balthasar.

• In this conversation, Larry Chapp and Will Wright discuss the theological work of Hans Urs von Balthazar. They explore Balthazar's dialogue with German idealism, the evolution of ideas and Bible critique, the desire for truth and its service to the church, Balthazar's primary vocation and importance to the church, the impact of theology on catechesis, and recommended readings for understanding Balthazar.

Takeaways

• Embrace radical Catholicism in a culture of beige Catholicism.

• Prioritize prayer and make it a central part of daily life.

• Recognize the importance of liturgy as the highest act of culture.

• Cultivate a connection between faith, culture, and the land.

• Embrace the principles of localism and subsidiarity.

• Answer the universal call to holiness in your own life. Welcoming others into the Church should be done on Christ's terms, not compromising on doctrine.

• Effective evangelization requires understanding the question behind the question and empathizing with the struggles of others.

• Deep prayer and contemplation are essential for effective evangelization.

• The theology of Hans Urs von Balthasar, while controversial, offers insights into the suffering and solidarity of Christ. Hans Urs von Balthazar engaged in a dialogue with German idealism in his theological work.

• The evolution of ideas and Bible critique can be traced back further than the Enlightenment.

• The desire for truth and continual examination of the mystery of Christ is important as long as it serves the church.

• Balthazar's theology is of profound importance to the church and has influenced theologians like John Paul II and Ratzinger.

• Theology has a direct impact on how catechesis is conducted.

• To understand Balthazar, it is recommended to start with his work 'Theologic' and volume five of 'Theological Aesthetics' where he engages with Aquinas.

Chapters

• 00:00 - Introduction and Background

• 01:00 - Dr. Larry Chapp's Journey

• 03:28 - Transition to Catholic Worker Farm

• 05:01 - Starting a Blog and Writing a Book

• 07:14 - Inspiration for Good Distinctions

• 09:03 - Critique of Beige Catholicism

• 14:31 - The Choice and Radical Catholicism

• 19:21 - Individual vs. Collective

• 21:38 - The Importance of Prayer

• 26:21 - Liturgy as the Highest Act of Culture

• 31:38 - Cult, Culture, and Cultivation

• 35:11 - Localism and Subsidiarity

• 39:05 - The Universal Call to Holiness

• 41:46 - The Church's Terms

• 42:25 - Compassion and Mercy

• 43:13 - Ultra Progressive vs. Ultra Orthodox

• 44:09 - Cultivating Soil for Evangelization

• 45:05 - Understanding the Question Behind the Question

• 46:08 - Stepping into Their Shoes

• 47:24 - Moving Beyond Argument Mode

• 48:20 - Reformulating the Question

• 49:31 - Taking Questions Seriously

• 50:31 - The Need for Deeper Teaching

• 51:28 - Translating Big Ideas into Common Words

• 52:41 - The Importance of Prayer and Contemplation

• 53:34 - God Speaking to Us

• 54:23 - The Thin Veil Between Worlds

• 57:13 - The Influence of Protestant Views of Atonement

• 58:15 - The Doctrine of the Mass of Damn Not

• 59:43 - A Positive Vision of Salvation

• 01:01:59 - Motivation to Evangelize

• 01:04:11 - Living for Christ

• 01:06:31 - The Controversial Theology of Hans Urs von Balthasar

• 01:09:20 - The Loneliness of Jesus

• 01:21:36 - Balthazar's Dialogue with German Idealism

• 01:22:10 - The Evolution of Ideas and Bible Critique

• 01:23:07 - The Desire for Truth and the Service of the Church

• 01:23:42 - Balthazar's Primary Vocation and Importance to the Church

• 01:24:17 - The Impact of Theology on Catechesis

• 01:25:02 - Recommended Readings for Understanding Balthazar

• 01:25:41 - Conclusion and Farewell

🔗 Dr. Chapp’s Book and Blog:

Dr. Chapp’s Blog - Gaudium et Spes 22 - gaudiumetspes22.com

“Confessions of a Catholic Worker” from Ignatius Press - https://ignatius.com/confession-of-a-catholic-worker-ccwp/

NC Register Author Page: https://www.ncregister.com/author/larry-chapp

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LinkedIn - https://www.linkedin.com/in/wwrightphx/

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Summary of Episode 26:

In this conversation, Jen Arnold discusses her upcoming Lenten series on the spiritual life according to St. Francis of Assisi, as written by St. Bonaventure. The conversation covers various themes, including the virtues of austerity, detachment, humility, obedience, and poverty. Jen shares insights into St. Francis' intense approach to martyrdom, his humility and obedience, and his radical detachment from worldly comforts. The importance of spiritual direction and the challenges of scrupulosity and pride are also discussed. The conversation highlights the counter-cultural nature of these virtues and their relevance in today's society. In this conversation, Jen Arnold and Will Wright discuss the virtues of St. Francis of Assisi and how they can be applied in today's world. They explore the virtues of begging and humility, piety and reverence for creation, charity and love for God and neighbor, and the culmination of these virtues in prayer. They emphasize the importance of starting where you are on the path to holiness and taking small steps towards virtue.

📖 Chapters:

• 00:00: Introduction and Background

• 01:30: The Book: Life of St. Francis of Assisi by St. Bonaventure

• 03:00: St. Francis' Intensity and Approach to Martyrdom

• 04:40: Visiting Assisi and Contrasting St. Francis' Life

• 07:12: The Incarnational Principle and Nativity Scenes

• 08:41: The Virtues: Austerity and Detachment

• 11:05: Choosing the Virtues for the Lenten Series

• 12:31: Defining Austerity and Its Purpose

• 15:07: Cultivating Detachment and Filling the Void

• 19:14: The Role of Technology and Detachment

• 21:20: Humility and Obedience

• 23:44: The Importance of Spiritual Direction

• 27:26: The Challenges of Scrupulosity and Pride

• 28:15: Finding a Spiritual Director

• 32:06: Humility: Recognizing Our Littleness Before God

• 33:18: Obedience: Contrary to the World's Notions of Success

• 38:43: The Counter-Cultural Nature of Obedience

• 44:33: Poverty: Detachment and Motivation

• 46:56: Virtue of Begging and Humility

• 52:49: Piety and Reverence for Creation

• 58:50: Charity and Love for God and Neighbor

• 01:04:22: Prayer as the Culmination of Virtues

Takeaways:

• St. Francis of Assisi's approach to martyrdom and his intense commitment to his faith serve as an inspiration for living a more radical and authentic spiritual life.

• The virtues of austerity, detachment, humility, obedience, and poverty are central to St. Francis' spiritual journey and offer valuable lessons for modern believers.

• Cultivating detachment from worldly comforts and embracing intentional discomfort can help individuals focus more on God and develop a deeper spiritual life.

• Finding a spiritual director is crucial for discerning God's will and avoiding the pitfalls of scrupulosity and pride.

• The virtues of humility and obedience challenge the prevailing cultural values of success, power, and self-assertion, offering a counter-cultural approach to living a truly Christian life. Begging can be seen as virtuous because it requires humility and recognition of our dependence on others and God for our survival.

• Piety extends beyond reverence for God to include reverence for all of creation, as everything created by God is worthy of respect and love.

• Charity should begin with love for God above all things, and from that love, extend to our neighbors. True charity involves introducing others to Jesus Christ and sharing the love of God.

• Prayer is the culmination of all virtues and is essential for deepening our relationship with God and living a virtuous life.

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This Friday (February 9) is the Feast Day of St. Maron! One of the great Eastern saints, from Lebanon, St. Maron founded the Maronite Church which has been in unbroken union with Rome since the 4th Century!

I had a fantastic time talking with Sr. Therese Maria of the Maronite Servants of Christ the Light. I pray that this video will be a blessing to you. Please consider sharing this episode!

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If you have enjoyed the content at Good Distinctions and are excited about the upcoming interviews, please become a member of Good Distinctions. For as little $10/month or $100/year, you can help Good Distinctions continue and grow. The cost and time commitment of Good Distinctions is significant. For it to be feasible, I need your financial support to continue producing the written, audio, and visual content here!

I work full-time as a History and Religion teacher for a Catholic High School. I am an adjunct faculty member with the Institute of Catholic Theology. Most importantly, I have a wife and two boys. In order to continue Good Distinctions, I need financial backing from you!

Be part of the mission of Good Distinctions - to reignite good conversation, seek out the best distinctions, and inspire others to do the same!

I am so grateful for all of you, dear subscribers - paid and unpaid. The average open-rate for emails is around 21.5%. You all consistently are at a 40-41% open rate, which shows me that you care about the content being shared!

I am also humbled and grateful to the Lord for how this channel is resonating throughout the world. We currently have email subscribers from 40 US states and 34 countries - including Australia, the U.K., Ireland, India, Japan, Brazil, Chile, Canada, Nigeria, Iran, Vietnam, and much of continental Europe.

🌟 Summary of today’s episode:

Explore the rich tapestry of Maronite spirituality with Sister Therese Maria from the Maronite Servants of Christ the Light. In this enlightening conversation, she delves into the Maronite Rite, asceticism, mysticism, and the unique spirituality of the Maronite Church. Sister Therese Maria candidly shares her personal vocation journey and sheds light on her community's mission to be spiritual mothers within parishes.

📖 Chapters:

• 00:00 - Introduction and Background: A warm welcome to an insightful conversation.

• 01:00 - The Maronite Rite and St. Maron: Unveiling the roots of Maronite tradition.

• 03:29 - Asceticism and Mysticism: Understanding the sacrificial focus on loving God and being open to divine communication.

• 05:37 - Living Out Asceticism and Mysticism: Practical insights into incorporating asceticism and mysticism into daily life.

• 09:23 - The Goal of Christian Living: Exploring the ultimate purpose of a Christian life.

• 11:25 - Living in Community: Embracing growth, love, and support in communal living.

• 14:12 - Marian Devotions in the Maronite Church: A profound discussion on the significance of Marian devotions.

• 18:21 - The Use of Aramaic in Liturgy: Delving into the linguistic and liturgical aspects of the Maronite Church.

• 22:12 - Epiphany and the Liturgical Calendar: Exploring key moments in the liturgical calendar.

• 25:23 - Maronite Spirituality and Worldview: Understanding the unique lens through which Maronites view spirituality.

• 30:13 - Sr. Therese Maria's Vocation Journey: An intimate account of Sister Therese Maria's personal calling.

• 38:27 - The Role of Sisters in the Parish: Examining the significant role of sisters in the broader community.

• 40:20 - Engaging with the Maronite Servants: Invitation for listeners to connect with the Maronite Servants through their website and social media channels.

Takeaways:

• The Maronite Church is one of the 23 Eastern Catholic churches in communion with the Roman Catholic Church.

• Asceticism and mysticism are keys to uniting oneself with God and being open to divine communication.

• Living in community requires constant growth, love, and support, along with virtues like patience and charity.

• The Maronite Church has a unique liturgical spirituality focusing on the Trinity, mercy, and discovering God's fingerprints in creation.

• Prayer is central to the Maronite Servants' daily life, helping them stay connected to God.

• Discerning a vocation involves prayer, reflection, and seeking guidance from spiritual mentors.

🤝 Engage with Us:

Connect with the Maronite Servants of Christ the Light through their website and social media channels. Join the conversation, and explore more about the fascinating world of Maronite spirituality!

🔗 Links for the Maronite Sisters:

• Maronite Servants' Website - https://www.maroniteservants.org/

• Instagram - https://www.instagram.com/maroniteservants/

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Ep. 24 - New and Catholicism

In today’s conversation, Rae-Mi LeRoy shares her journey from the New Age movement to Catholicism. She discusses the dangers of self-emptying and the crisis of losing one's identity. Rae-Mi explains how a dream of Jesus led her to explore Christianity and ultimately embrace Catholicism. She highlights the importance of grounding oneself in God and finding true self in relationship with Him. Rae-Mi also discusses the challenges and rewards of working in a parish and offers insights on how to help others on their spiritual journey. In this conversation, Rae-Mi LeRoy and Will Wright discuss the importance of planting seeds of faith and sharing the wonder and love of the Catholic faith. They also explore the line between stretching and yoga, highlighting the specific poses and their backgrounds. The conversation delves into the objective quality of actions and the potential link between yoga and demons. They discuss the dissonance of seeking and emptiness, emphasizing the need for meaning and purpose. The conversation concludes with a reflection on the call to sacrifice and humility and the beauty and opportunities in Sedona.

Takeaways

• The New Age movement can be enticing with its focus on self-emptying and non-attachment, but it can lead to a loss of identity and a dangerous emptiness.

• Dreams and mystical experiences can be powerful catalysts for spiritual transformation and can lead individuals to explore different faith traditions.

• Catholicism offers a rich treasure trove of saints, scripture, and sacraments that can help individuals find grounding, peace, and a sense of self.

• Working in a parish can be challenging, but it also provides opportunities to serve others and deepen one's own faith.

• When engaging with individuals interested in New Age spirituality, it is important to meet them where they are and share the beauty and wisdom of the Catholic faith in a way that resonates with their experiences and questions.

Learn more about the Chapel of the Holy Cross in Sedona, AZ by clicking here.

Become a Member

If you have enjoyed the content at Good Distinctions and are excited about the upcoming interviews, please become a member of Good Distinctions. For as little $5/month or $50/year, you can help Good Distinctions continue and grow. The cost and time commitment of Good Distinctions is significant. For it to be feasible, I need your financial support to continue producing the written, audio, and visual content here!

I work full-time as a History and Religion teacher for a Catholic High School. I am an adjunct faculty member with the Institute of Catholic Theology. I recently applied to begin a PhD in Theology. And, most importantly, I have a wife and two boys. In order to continue Good Distinctions, I need financial backing from you!

I am so grateful for all of you, dear subscribers - paid and unpaid. The average open-rate for emails is around 21.5%. You all consistently are at a 39-40% open rate, which shows me that you care about the content being shared!

I am also humbled and grateful to the Lord for how this channel is resonating throughout the world. We currently have email subscribers from 40 US states and 34 countries - including Australia, the U.K., Ireland, India, Japan, Brazil, Chile, Canada, Nigeria, Iran, Vietnam, and much of continental Europe.

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This past Friday was the annual March for Life in Washington D.C. And today is National Sanctity of Human Life Day! I am thrilled to share with you my fantastic conversation with Sammie Carel of Life Choices Women’s Clinic.

To learn more about Life Choices Women’s Clinic in Phoenix, AZ, please visit: https://lcwcaz.org/

To read an article from the archives on the date that Roe v. Wade was overturned, please click below:

And to learn more about Catholic Social Teaching, in general, please click here:

Please Consider Becoming a MEMBER of Good Distinctions

Thanks for listening! If you are enjoying the content produced by Good Distinctions, please consider contributing financially to help the podcast continue! The amount of time, effort, and resources to make Good Distinctions is not negligible and your support will go a long way to keeping the channel growing!

As a member of Good Distinctions (by signing up for a monthly or annual subscription), you will get priority to request episode and article topics, as well as start threads in the group chat, and have my deep appreciation and gratitude!

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Will Wright is joined by Deacon Harold Burke-Sivers who discusses his book 'Building a Civilization of Love' and addresses the topics of prejudice, racism, language, and identity in Christ. He emphasizes the importance of love and seeing the image of God in others as the solution to racial division. Deacon Harold also explores the distinction between prejudice and racism, and the need for self-reflection and empathy to overcome prejudice. He discusses the role of the Catholic Church in addressing racial issues and the importance of an eschatological perspective.

Additionally, he examines critical race theory, liberation theology, and the Black Lives Matter movement in relation to the Catholic faith. In this conversation, Deacon Harold Burke-Sivers discusses the agenda of the Black Lives Matter (BLM) movement and its impact on the nuclear family. He also highlights the high abortion rate among black women and the eugenicist history of Planned Parenthood.

Deacon Harold challenges communities of color to address internal issues and embrace their faith to bring healing and reconciliation. He advocates for using inclusive terms like 'people of color' instead of 'African American' and suggests practical steps for transcending race, such as appreciating cultural diversity and promoting conversation. Deacon Harold emphasizes the importance of incorporating saints of color in Catholic education and worship, and he praises the Catholic Church for its focus on Jesus Christ and the gospel in addressing racial issues.

Good Distinctions is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Click the image below to buy Dcn. Harold’s book! Or click here:

And to learn more about the Civil Rights Movement and Legacy of Dr. King, please visit last week’s post on Martin Luther King Jr. day from Good Distinctions:

Who is Deacon Harold?

Deacon Harold Burke-Sivers – known around the world as the “Dynamic Deacon” – is one of the most sought-after speakers in the Church today. He is a powerful and passionate evangelist and preacher, whose no-nonsense approach to living and proclaiming the Catholic faith will challenge and inspire those who hear him.

He travels across the United States and around the world speaking at conferences, workshops, retreats, parish missions, high schools, and young adult events – in short, to everyone who desires to know Jesus intimately and enjoy a deeper personal relationship with Him. His areas of expertise include marriage and family life, discerning the will of God, the sacraments, male spirituality, evangelization, prayer, and many others.

Deacon Harold holds a Bachelor of Arts Degree in Economics and Business Administration from the University of Notre Dame, and a Master of Theological Studies Degree from the University of Dallas. He co-hosts the national weekly broadcast “Living Stones” on Mater Dei Radio. Deacon Harold has appeared in the major feature film Power in My Hands and is the creator of Walk by Faith Wednesday Webinars, a weekly hour of Catholic catechesis and teaching.

In addition, he is the host or co-host of several popular series on EWTN television and is featured on the renown Chosen faith formation program by Ascension Press. Deacon Harold is an award-winning author who has written six books, including Behold the Man: A Catholic Vision of Male Spirituality, Father Augustus Tolton: The Slave Who Became the First African-American Priest, and the acclaimed new book Building a Civilization of Love: A Catholic Response to Racism.

Retaining a deep love of Benedictine spirituality which he gained during his time discerning a call to that religious community, Deacon Harold is a Benedictine Oblate of Mount Angel Abbey. He is also a member of the Fellowship of Catholic Scholars and the Confraternity of Catholic Clergy.

Good Distinctions is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

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Introduction:

The Catholic Church is about two thousand years old. Over those two millenia, different liturgical feasts have come and gone. There are two modern feast days in the Church today which are not well understood and which have an interesting history. That is what we will be looking at today! What is the Epiphany? And what is the Baptism of the Lord?

What is the Epiphany?

Epiphany comes to us from the Eastern Church where sources suggest that it is the same festival as Christmas (Christ’s Nativity). Some in the Early Church celebrated Christmas on January 6, but most celebrated it on December 25. The celebration of the magi being led by a star was also in the mix. What is really interesting though is what Epiphany came to mean. As I mentioned, some celebrated the birth of Jesus and there are discrepancies about what it was called. Some sources call it the Theophany. That’s a very interesting thing because St. Hippolytus writes about the eis ta hagia theophaneia (Greek: for the holy theophany) in reference to someone about to receive the Sacrament of Baptism. Others still, on January 6, commemorate the miracle of Jesus changing the water into wine at the wedding feast at Cana. Others attributed the feast of the Theophany as marking the Baptism of Jesus in the Jordan River. Still others marked it as a day to remember the Transfiguration of the Lord on Mount Tabor.

Today, the East tends to focus on the Baptism of the Lord in the Jordan on Epiphany and the West tends to concentrate on the mystery of the Magi. Another interesting link between the East and the West was the water blessed on this great feast. In the East (including Eastern Orthodoxy and Eastern Catholicism today), the service of Theophany includes the Great Blessing of Water. This inspired the blessing of Epiphany water in the West, which was adopted and included in the Roman Ritual in 1890. If you are interested in seeing the full text of this blessing, a parish of the Institute of Christ the King Sovereign Priest has a handy PDF.

There is also a blessing of the home that can be done by lay people. It utilizes chalk that has been blessed by the priest at the parish and then taken home. If a priest can be present, this is preferred, but is not always logistically possible in a large parish. At any rate, each room of the house is blessed with holy water and then the exterior doorway is marked with the blessed chalk. The prayer is:

“Blessed be this doorway. May all who come to our home this year rejoice to find Christ living among us as we welcome them with respect and kindness. May all our comings and goings be under the seal of God’s loving care. May we seek and serve, in everyone we meet, Jesus, Who is Lord forever and ever. Amen.”

Meanwhile, the door is inscribed with the chalk with the year and the letters C, M, and B, with crosses in between each part:

20 + C + M + B + 24

The first and last numbers are the current year, marking the entire year for Christ. The letters have two meanings. First, the C, M, and B, stand for the traditional names of the magi: Caspar, Melchior, and Balthasar. But it also stands for the Latin blessing: Christus Mansionem Benedicat (Latin: Christ, bless this house).

These long held and beloved devotionals and sacramentals of the Epiphany chalk and water give us a sense of how ancient this celebration is. In so doing, our houses become sacramentals and we show our love for the Lord. Unlike the violent and despicable King Herod, we welcome the Christ child into our home with open arms.

If you are really interested in the History of the feast and how it appears in various Missals and Sacramentaries, I would recommend the Catholic Encyclopedia article on New Advent entitled “Epiphany.”

So, what is the Epiphany / Theophany? An epiphany, in terms of definition, is a sudden realization. The Greek phainein means to cause to appear or show. Theophany is the combination of the word epiphany with the Greek word theos meaning God. So, a theophany is a sudden realization, or a better word might be manifestation, of God in glory. Rather than attempting to figure out what exactly we ought to mark this Epiphany, I think it would be fruitful to walk through the various moments in the life of Christ that have historically been associated with the Epiphany, these various theophanies.

Appearance of the Magi

In the Gospel of Matthew, we see the magi visiting the newborn Jesus in Bethlehem. Magi comes from the Greek word mangos which was associated with a priestly caste from Persia. These wise men were well versed in reading the meaning of the stars (astrology) and interpreting dreams. Astrology was something which all of the ancients paid attention to and while the stars do not influence the course of things as the ancients thought, God can still use them to signal major events. The position of the stars and planets coincided with the natural movements of the Earth and the seasons; so, reading the stars was a wealth of information for those who knew what they were looking at.

The Magi from the East were wealthy and possibly royal Gentiles and came to request an audience with King Herod. They had seen signs in the stars associated with Jupiter - the king of the planets - and came to meet this new king. Herod was taken aback by this news of a new king, as he had not recently fathered a baby son. The magi likely consulted with the scribes and chief priests and were pointed towards Behtlehem. In Micah 5:2, there is a clear indication that the Messiah would be born in Bethlehem.

This is where the Theophany comes in. The magi come before the newborn king: Jesus. They present him with gifts of gold, frankincense, and myrrh. Gold because He is a king. Frankincense because He is the priestly mediator between God and man. And myrrh because He would suffer and die for the sins of man. The magi reveals the glory of the Messiah, the God-man, who came into the world to save the Jews and the Gentiles alike. The presence of the Gentile dignitaries kneeling before the Christ child makes it clear that God is manifesting Himself to all the nations and not just the Jews. And the presents, the gifts, of these wise men manifest the reality of the God-man as priest, prophet, and king.

For more on the magi and what may have led them from the East, I warmly recommend the “Mysteries of the Magi” article on JimmyAkin.com.

Miracle at the Wedding Feast of Cana

On to the next Theophany: the Miracle at the Wedding Feast of Cana. Jesus reveals who He is and shows the power of God by working His first public miracle. The second Chapter of John’s Gospel recounts:

“On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what does this have to do with me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’

Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, ‘Fill the jars with water.’ And they filled them up to the brim. And he said to them, ‘Now draw some out and take it to the master of the feast.’ So they took it. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, ‘Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.’ This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.”

There is so much to say here! One thing that St. Augustine points out is that the Son, when He was with the Father, instituted marriage. And, yet, here He is coming to a wedding. (cf. Catena Aurea) What a gift that is, in and of itself.

One of the curious parts of this manifestation of God’s glory is when Jesus answers His mother saying: “Woman, what does this have to do with me? My hour has not yet come.” Of course, Jesus is never disrespectful to the Blessed Mother. The Church Fathers saw Jesus calling Mary “Woman” as a reference to her role as the New Eve, the Mother of all the living. The “hour” to which Jesus is referring is His death. He knew that He still had yet to call the disciples, proclaim the Kingdom, do miracles, declare His divinity in word and deed, and then show the humility of God in undergoing the daily sufferings of humanity. In obedience to His mother, He nonetheless worked His first public miracle, thus beginning the time of His hour. But as St. Augustine points out, our Lord claims the reality later in John’s Gospel that He has the power to lay His life down and the power to take it up again. (cf. Jn 10:18) So, it is not that His manifestation of divine power will start some sort of fated countdown - rather it was that He did not think it was expedient to show His power in this way.

As St. John Chrysostom points out: “Although He had said, Mine hour is not yet come, He afterwards did what His mother told Him, in order to shew plainly, that He was not under subjection to the hour.” (Catena Aurea) Yet, He also showed honor to His mother in performing the miracle. At any rate, this miracle was not a mere manipulation. It was not a magic trick or an illusion. Instead, as Alcuin of York put it: “He was the King of glory, and changed the elements because He was their Lord.” (ibid.)

There is much more that is revealed in this miracle. But this will suffice for now. Jesus is the Lord of heaven and earth. He is the Son of God. And in His first public miracle, we see a true Theophany. What should our response be? None other than what our Blessed Mother says: “Do whatever He tells you.”

Baptism of Jesus in the Jordan

The next Theophany is the Baptism of Jesus in the Jordan River. To prepare for the kingdom of Heaven, St. John the Baptist called people to repentance, to turn away from their sins. He did this by baptizing people in the Jordan River. This baptism was purely symbolic and not to be confused with the Sacrament of Baptism. People came from all Judea and all the region around the Jordan river to hear John preach. Even the Pharisees, Sadducees, and scribes came out to hear John preach, confess their sins, and be baptized. John’s was a voice crying in the desert to prepare the way of the Lord.

Of course, Jesus had no need of being baptized. He was sinless and is God. So, what is happening here? The Catechism does a beautiful job of explaining:

“The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already ‘the Lamb of God, who takes away the sin of the world.’ Already he is anticipating the ‘baptism’ of his bloody death. Already he is coming to ‘fulfill all righteousness, ‘that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our sins. The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. The Spirit whom Jesus possessed in fullness from his conception comes to ‘rest on him.’ Jesus will be the source of the Spirit for all mankind. At his baptism ‘the heavens were opened’ - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.” (CCC 536)

Pope Benedict XVI, in his book Jesus of Nazareth, points out the symbolism as well of Jesus entering into the waters of the Jordan River as He would one day enter into death and the tomb. And His rising from the water was like His Resurrection to come. We still hold to this theological reality in our own Sacrament of Baptism: we die with Christ and we rise with Christ a new creation.

Jesus’ public life begins when He is baptized by John in the Jordan River. We say that this is a Theophany because Jesus is revealed to be the Lamb of God by John: the Messiah of Israel and the Son of God. But more than that, when the baptism happens, the Holy Spirit, in the form of a dove, comes upon Jesus and the voice of the Father from Heaven proclaims: “This is my beloved Son.” Here, then, we have a full Theophany of all three Persons of the Blessed Trinity.

Transfiguration of the Lord

The final Theophany we will quickly review is the Transfiguration of the Lord. In St. Mark’s Gospel, we hear:

“And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them, and his clothes became radiant, intensely white, as no one on earth could bleach them. And there appeared to them Elijah with Moses, and they were talking with Jesus. And Peter said to Jesus, ‘Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.’ For he did not know what to say, for they were terrified. And a cloud overshadowed them, and a voice came out of the cloud, ‘This is my beloved Son; listen to him.’ And suddenly, looking around, they no longer saw anyone with them but Jesus only.

And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what this rising from the dead might mean. And they asked him, ‘Why do the scribes say that first Elijah must come?’ And he said to them, ‘Elijah does come first to restore all things. And how is it written of the Son of Man that he should suffer many things and be treated with contempt? But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.’” (Mk 9:2–13)

He revealed Himself first in a stable in Bethlehem, in lowly stature. God Almighty condescended to share in our humanity, the model of perfect humility. He revealed Himself at a wedding party, who is Himself the Bridegroom of the Church. He revealed Himself in the waters of the Jordan; He sanctified the waters of the world - a clearly meaningful gesture considering how important water is to us as humans.

Now, He reveals His glory on a lofty mountaintop. He did not transfigure His features because the Apostles still recognized Him but an ineffable brightness was added. He brings with Him two people: Moses and Elijah. Moses is the representative of the whole Law and Elijah represents all the Prophets. Jesus is the embodiment of the fulfillment of the Law and the Prophets.

As in each Theophany, the mission of Jesus is revealed. He is the Incarnate Word who came to redeem our fallen humanity. His “hour” begins with His first public miracle - the hour of His passion, death, and resurrection. The Baptism in the Jordan River reveals His public ministry and that He is the Messiah. Pope Benedict XVI reminds us, too, that:

“The mystery of the Transfiguration must not be separated from the context of the path Jesus is following. He is now decisively oriented to fulfilling his mission, knowing all too well that to arrive at the Resurrection he must pass through the Passion and death on the Cross. He had spoken openly of this to his disciples; but they did not understand, on the contrary they rejected this prospect because they were not reasoning in accordance with God, but in accordance with men (cf. Mt 16:23).” (Benedict XVI, Angelus, March 4, 2012)

The “folly of the Cross” is coming and Jesus wants to prepare Peter, James, and John to make their way the forested thickness of the passion and death. The light showing forth from Jesus on the mountain was not added from without; as God, He had the divine light within Him already. He was further revealing Himself to His closest friends. Besides the light, we also hear the voice of the Father echo the words from the Jordan River: “This is my beloved Son.” But He adds: “Listen to Him.”

What in the World is a Theophany?

So, what is a Theophany? It is a sudden manifestation of God in His glory, power, humility, truth, and grace. God reveals Himself and the mission of the Son to us throughout the Gospels. We must seek to place ourselves in these moments. In the Sacred Liturgy, in particular, we can do this by God’s grace. In the Mass, we step outside of space and time and the mundane in a mystical way. We enter into a foretaste of heavenly glory, but Jesus as our High Priest also makes present these past moments of majestic revelation afresh in the Holy Mass.

At the Epiphany, we are celebrating the arrival of the magi to adore the Christ child, and standing astounded with the chief steward of the feast at the wedding in Cana, and standing by the waters of the Jordan River seeing the Holy Spirit descend and the voice of the Father resound, and standing dazzled by the transfiguration of the Lord. It can be overwhelming to hold so many things in our mind at once. But thankfully, Holy Mother Church has given space to do so over the years. In the Latin Rite, we celebrate the Epiphany of the Lord on January 6 or the closest Sunday in the United States - in 2024, for example, it is on Sunday, January 7. In 1955, Pope Pius XII separated out Baptism of the Lord as a distinct feast. This was celebrated on January 13 for some time but is now kept as the first Sunday after Epiphany or, if Epiphany is celebrated on Sunday in a particular country, then Baptism of the Lord is celebrated on the Monday after. The Wedding Feast at Cana comes up in the Gospel readings on January 7 for daily Mass and on the Second Sunday in Ordinary Time in Year C. And the Transfiguration is celebrated on August 6, which allows us to remember the link to the other three theophanies half a year later.

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(January 1 - Maria, Mater Dei)

Introduction

There are four Marian Dogmas (Marian as in related to Mary). Dogmas are those doctrines of the Church which have been especially defined by the Pope and the teaching authority of the Church. Dogmas are teachings, or doctrines, of the Church that have been bolded, underlined, and italicized, so to speak. They are proposed for our belief and faithful Catholics are not free to dissent from them.

Mary, Mother of God

The Council of Ephesus taught that Mary is truly the Mother of God, since she gave birth to the Second Person of the Trinity who became man for our sake.

In the East, this Dogma is referred to by the original Greek title of Mary: Theotokos, which means “God-bearer.” Mary of Nazareth is clearly the mother of Jesus. She bore Him in her womb, gave birth to Him, and raised Him with the help of her chaste spouse, Joseph. How can we say then that Mary is the mother of God Himself then? Because God is, in fact, a Trinity: One God in Three Persons. Is Mary the Mother of the Trinity?

No, Mary is not the Mother of the Trinity, she is only the Mother of the Second Person of the Trinity because it is only the Second Person of the Trinity who took on flesh. What the Church teaches about Mary safeguards the more central teachings concerning Jesus Christ. Mary is the greatest theologian because she always points us to the truth of her Son. She never detracts from Him and always directs us to Him.

When Jesus was conceived in the womb of the Blessed Virgin Mary, His eternal divine nature was united perfectly to the human flesh offered from Mary’s own human flesh. Jesus has a human nature and a divine nature, but we say truly that He is a Divine Person. However, mothers do not give birth to natures, but to persons. And so, we can say rightly that Mary is the Mother of God because Jesus is God and Mary is the Mother of Jesus.

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Perpetual Virginity

The Church traditionally presents Mary as "virgin before, during and after giving birth", affirming, by indicating these three moments, that she never ceased to be a virgin.

The angel Gabriel revealed to Mary that she was to conceive and bear a child by the power of the Holy Spirit, despite her being a virgin. Her spiritual and physical virginity was consecrated to God and maintained for all time, what we call her perpetual virginity.

In the book of Isaiah 7:14 we hear: “Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.” Virgins don’t normally conceive a child. So, that’s a bit strange from the outset. But the original Hebrew of this passage is ambiguous. The word alma refers to a young woman, not necessarily a virgin. The Greek translation of this word is parthenos and that we get the word virgin. There is a dual fulfillment of this verse, one immediate and one ultimate. The immediate fulfillment is this - the House of David was facing imminent destruction in 732 BC and Isaiah prophesies that God will save them from destruction. The later fulfillment is made clear a couple chapters later.

In the book of Isaiah 9:6 we read: “For a CHILD IS BORN to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called, Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace.” This is clearly not an imminent fulfillment. Isaiah is saying that the Messiah to come will be God Himself in some miraculous way. We even hear where this child will be born in the book of Micah 5:2: “AND THOU, BETHLEHEM Ephrata, art a little one among the thousands of Juda: out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity.” Clearly, the fulfillment to come is brought to completion in Jesus Christ, born in Bethlehem to the Virgin Mary.

Thus, Mary virginally conceived Jesus without physical corruption. It was also fitting that her birth should be virginal, without physical corruption. Some of the Church Fathers hold that perhaps Jesus passed through the abdomen of the Blessed Virgin Mary as He passed through the wall into the Upper Room after His Resurrection. Some hold that she gave birth in the normal way but without any pain or damage. At any rate, the Second Vatican Council affirms this in saying, “Christ's birth did not diminish his mother's virginal integrity but sanctified it.” (Lumen Gentium 57)

Mary is a perfect model of purity, holiness, and cooperation with grace. She never detracts from Him and always directs us to Him.

Immaculate Conception

“…that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Saviour of the human race, was preserved free from all stain of original sin.” (Ineffabilis Deus)

God, by the grace and merits of His Son Jesus on the Cross, outside of time, preserved Mary by a singular grace at the moment of her own conception. Singular grace, though it was, the means is nonetheless the same as the means which redeems you and I: the Cross of Christ. Almighty God preserved her from all stain of the original sin of Adam and Eve. This began the reversal of the Fall of man. The early Church Fathers said, “The knot of Eve's disobedience was untied by Mary's obedience; what the virgin Eve bound through her unbelief, the Virgin Mary loosened by her faith,” and even more to the point: “death through Eve, life through Mary (Lumen Gentium, 56).”

Mary was tempted to sin just as any one of us are, but she was able to resist temptation and sin at every turn because of her heroic virtue and obedience to God in Faith. What a beautiful role model we have in our Blessed Mother. Not only was Mary the model of purity and holiness from the moment of her conception, she maintained this purity and increased in her union with God. And, remember, she never detracts from Him and always directs us to Him.

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Assumption

The Virgin Mary, “having completed the course of her earthly life, was assumed body and soul into heavenly glory.” (Munificentissimus Deus)

The Dogma of the Assumption is intricately related to Mary’s special privilege of being completely without sin, her Immaculate Conception. When Jesus Christ died on the Cross, rose from the dead, and ascended into Heaven, He opened the way to Heaven. However, when we die, we will have to wait until He comes again for the resurrection of the body.

Mary, at the end of her earthly life, being completely free from sin as she was, did not see the decay of her earthly body, which is fitting for the Mother of God. By virtue of her Immaculate Conception, God chose that His mother would be taken up body and soul into Heaven to reign as Queen. Why this singular honor? We know that she never detracts from Him and always directs us to Him. So, what is the Lord doing?

While the Assumption is a special circumstance of Mary, her fate is open to be shared by all the faithful. When Christ comes again in glory, He will raise the living and the dead. This is what we call the general Resurrection and we profess it every Sunday Mass in the Creed or during the Rosary: “I look forward to the resurrection of the dead” and “I believe… in the resurrection of the body and life everlasting.”

Every human life is fashioned in the image and likeness of God. The Assumption of the Blessed Virgin Mary upholds the reality of the dignity of each and every human life. Our bodies and souls must work together to follow Jesus because our bodies and souls will hopefully be worshiping Him for eternity in Heaven, God willing. She went first where we will follow.

Co-Redemptrix and Mediatrix of All Graces

The Virgin Mary is the Mother of God, preserved immaculate from the moment of her conception, and assumed into Heaven to reign as Queen at the end of the course of her earthly life. What more could be said of the Blessed Virgin Mary? Actually, there are two interconnected doctrines of the Church which have yet to be defined with the precision of the four Marian dogmas.

Though not dogmas, these teachings on Mary are nonetheless true and show us that she never detracts from Him and always directs us to Him. Mary: Co-Redemptrix, Mediatrix of all graces, and Advocate with Jesus Christ on behalf of the human race.

The First Gospel

Before we get into the meaning of these titles of the Blessed Virgin Mary, we need to go back to the beginning. We need to go back to the Fall of man, just after Adam and Eve committed the first sin.

After the Fall of man, God turns and addresses the serpent, Satan, saying, “I will put enmity between you and the woman, and between your seed and her seed; she shall crush your head… (Gen. 3:15).” This Protoevangelium, or First Gospel, shows that God did not wish to leave the crown of creation to their ruin. He says that He shall raise up a woman, that is, a mother, who would crush the head of the serpent.

This New Eve has been identified as Mary of Nazareth, who walked alongside the Redeemer, the New Adam, Jesus Christ. With God’s grace, and by her free choice, Mary participated uniquely in God’s plan of salvation. Everything that the Church teaches to be true of Mary and proposes for belief is there as a guide and safeguard for the truths of Christ.

Co-Redemptrix

On the Cross, Jesus Christ redeemed the world. In other words, He brought back humanity from the jaws of death. He opened the way to eternal life by paying the price of the debt of Adam and Eve. He is the new Adam who makes up perfectly for the sin of the old Adam.

Likewise, the Blessed Virgin Mary is the new Eve alongside the new Adam. Mary uniquely participates with Jesus in the saving work of Calvary. Jesus is the Redeemer, and only He alone could buy back the human family from the bonds of sin. However, God willed that His Mother, as a human being, should participate in the process of redemption.

She is alongside the Redeemer and thus is called the Co-Redemptrix. The prefix “co” simply means “with.” She is the woman spoken of in the Protoevangelium that is in total enmity with Satan.

She shows us the perfect model of participating in the work of redemption. Christ accomplished the redemption perfectly upon the Cross, but the work of redemption continues until the end of time. We can unite our good works, our hopes and desires, our sufferings, and our joys to the Cross of Christ. When we do so, we offer a sacrifice of our lives in Christ and become co-redeemers.

Mediatrix of All Graces

Mary is also referred to as the Mediatrix of all graces. It first needs to be pointed out that the Second Vatican Council teaches,

“The maternal duty of Mary… flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it. In no way does it impede, but rather does it foster the immediate union of the faithful with Christ (LG 60).”

Jesus is the one Mediator between God and man. Mary does not supplant this mediation, she simply participates in it in a unique way. From the moment that she consented to bring the Word of God into the world, the God-bearer continues in this mission.

The Mother of the Redeemer is given to St. John, representing the whole Church, at the foot of the Cross. Jesus says, “Woman behold thy son (cf. LG, 58).” At that moment, Mary, the New Eve, is shown as the mother of all the living. As the fathers of the Second Vatican Council say, “She is our mother in the order of grace (LG, 61),” which “began with the consent which she gave in faith at the Annunciation… and lasts until the eternal fulfillment of all the elect (LG, 62).” From the moment she said yes to God at the Annunciation, Mary began her mediating motherly role for all mankind.

Finally, the council fathers say, “Taken up to heaven she did not lay aside this salvific duty, but by her constant intercession continued to bring us the gifts of eternal salvation (LG, 62).” All of the grace of God is ordered to our eternal salvation, and Mary acquires these gifts and distributes them to all.

Mary associates with her Son in His work of redemption and mediation by the will of God the Father. It is by His plan and through her Son that Mary has any ability to do anything. The Father did not need her, but He chose her.

Mary was associated with the Redeemer in acquiring graces and so she shares with the Mediator in their distribution. As St. Bernardine of Siena said, “Every grace that is communicated to this world has a threefold course. For by excellent order, it is dispensed from God to Christ, from Christ to the Virgin, from the Virgin to us.”

Advocate

As a loving Mother, Mary cares for her children with tenderness. She brought us Jesus and continues to bring us to Jesus. As St. Teresa of Calcutta said, “No Mary, no Jesus.” She is a model for the Church and our great Advocate.

In the Sacraments:

She is with us throughout every step of our lives. She is even alongside us in the Sacraments. She never leaves her Son.

In Baptism, the stain of Eve is removed and we are given the Holy Spirit and united to the death and resurrection of Jesus. Mary, the New Eve is alongside us as she was with the Redeemer under the Cross.

In Confirmation, we receive the grace of Pentecost. Mary is present with us as she was with the Apostles at Pentecost.

The Holy Eucharist is the Body and Blood of Christ, fully human and fully divine. This is still the flesh born of Mary.

In Penance, the merits of Christ on the Cross are applied to the penitent. The mediating presence of Mary at the Cross makes her present to us in Confession.

Just as Mary did not see bodily corruption and she remained without sin, Mary advocates for us in the Sacrament of the Anointing of the Sick. She desires for us to be more in conformity with Christ and prays for us.

Jesus Christ exercised His priesthood in His humanity and divinity. Without Mary’s free consent, there would be no Incarnation, and without the Incarnation there would be no Holy Orders.

The first public miracle of Christ took place at the Wedding Feast at Cana where Christ elevated Matrimony to the level of a sacrament. Further this miracle took place as the result of Mary’s advocacy on behalf of the couple.

Only the Magisterium of the Church can declare a dogma. So, it is not up to us to decide if there ought to be a fifth Marian dogma. Regardless, these doctrines are held as part of the content of the Faith and have been celebrated in various ways in the liturgical life of the Church. Mary is the Co-Redemptrix, the Mediatrix of All Graces, and an Advocate.

Thank you for listening to Good Distinctions

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Let us end with these prayers from Byzantine Catholic Morning Prayer:

“O Theotokos, my most holy Lady! Unworthy as I am, I beg you: by your holy and powerful prayers, cleanse my clouded mind and bruised heart. Free me from the memories of sins long gone by. Rescue me from every inclination to do wrong. In your goodness help me, for I am poor and lost. For you are praised by all generations, and your glorious name is honored forever.

Hail Mary, full of grace, O Virgin Theotokos, the Lord is with you. Blessed are you among women and blessed is the fruit of your womb, for you have given birth to Christ, the Savior and deliverer of our souls.

Under your protection, we hasten, O Virgin Theotokos. Do not turn away from us in our time of need, but pure and blessed Lady, save us!

You are truly deserving of glory, O Theotokos, the ever-blessed and most pure Mother of our God. More honorable than the Cherubim and beyond compare more glorious than the Seraphim, who as a Virgin gave birth to the Word of God, true Theotokos, we magnify you.

Glory to the Father and to the Son and to the Holy Spirit, now and ever and forever. Amen.”

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SummaryIn this episode of Good Distinctions, host Will Wright discusses the four Marian dogmas and other teachings about the Blessed Mother. He explains that these dogmas are not man-made traditions but teachings revealed by God. The four dogmas are: Mary, Mother of God; Perpetual Virginity; Immaculate Conception; and Assumption. Will also explores the concepts of Mary as Co-Redemptrix and Mediatrix of All Graces. He emphasizes that Mary never detracts from Jesus but always directs us to Him. The episode concludes with a call to support Good Distinctions and a prayer to the Theotokos.

Chapters

00:00Introduction

01:21The Four Marian Dogmas

03:15Mary, Mother of God

06:41Perpetual Virginity

10:30Immaculate Conception

12:12Assumption

14:36Co-Redemptrix and Mediatrix of All Graces

19:11Proto-Evangelium and Mary's Role

23:02Mary's Role in the Sacraments

25:28Conclusion and Call to Action

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🌐 Join us in this thought-provoking conversation as Will Wright and Simone Rizkallah share their perspectives on the often overlooked aspects of their identities as Catholics, Americans, and immigrants. Delving into the rich history of the Armenian Catholic Church and the various rites within the Catholic Church, they explore the impact of persecution and poverty on the Eastern Church.

🔍 Throughout the discussion, Will and Simone tackle important topics such as the busyness of the American Church, the necessity of leisure and contemplation, and the dangers of tribalism and activism. They stress the importance of Scripture and prayer while cautioning against conforming the Church to American values, advocating instead for Catholics to align themselves with the teachings of the Church.

🔑 Key Takeaways:

• Respect and honor the feminine and masculine genius in society.

• Align societal structures with Gospel principles for human flourishing.

• Evaluate personal beliefs in light of Church teachings.

• Prioritize Catholic identity over national identity.

• Challenge American exceptionalism with a critical examination.

• Foster authentic relationships and community for a more humane existence.

LINKS:

• Simone spoke recently with Cy Kellet of Catholic Answers on The Virtue of Leisure

• The Leisure Corner from Endow:

• Simone's Article on Leisure in the Life of a Christian

📚 Chapters:

00:00 - Introduction and Background

03:00 - The Armenian Catholic Church

06:00 - Different Rites within the Catholic Church

09:00 - Influence of Persecution and Poverty

13:00 - Busyness of the American Church

19:00 - Need for Leisure and Contemplation

25:00 - Dangers of Tribalism and Activism

32:00 - Importance of Scripture and Prayer

38:00 - Clarifying Church Teachings on Women and Work

41:21 - The Feminine and Masculine Genius

42:27 - Structures and Society

43:40 - Liberalism and the Church

44:39 - American Exceptionalism

46:36 - American Catholicism

47:34 - Conforming the Church to Americanism

49:20 - Orthodoxy and Right Belief

51:18 - Personal Beliefs and Catholicism

52:37 - Living Out Solidarity

54:46 - Fostering the Presence of God

👍 If you appreciate insightful discussions on faith, identity, and societal issues, give this video a thumbs up, share it with friends, and subscribe for more engaging content.

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🔔 Don't forget to head to YouTube and hit the notification bell to stay updated on our latest uploads. Share your thoughts in the comments below, and let's continue this meaningful conversation. Thank you for joining us on this exploration of Catholic identity! 🙏✨

Who is Simone Rizkallah?

Simone has spent the last two decades in service of the New Evangelization. Before discovering her passion for the Faith and the call to evangelize, she worked in marketing, communications, media, radio and her first love, theatre. She has worked at the parish level, for both youth and adult formation at St. Ambrose parish in Annandale, Virginia and taught high school seniors moral theology and Church History and chaired the Theology Department at St. Mary’s Catholic High School in Phoenix, Arizona. As the daughter of immigrants from the Armenian Diaspora in Cairo, Egypt, she has a particular interest in matters of religious freedom and culture.

You can find her talks and publications on her blog at culturalgypsy.com.

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Bonus Episode: The Incarnation - Guest Appearance on the "The Bishop's Hour" - Diocese of Phoenix

Hi all,

I was honored to again be a guest on the Bishop’s Hour Podcast and Radio Show with the Diocese of Phoenix! The episode aired today - 12/23/2023. The full episode can be found HERE. The clip I am sharing here is only the section containing the interview on the Incarnation.

Also, please note that I made an error when I plugged my upcoming ICT course. The site is ictphx.org/apply

For more on the Incarnation, I would invite you to reach back into the archives with me (from the Will Wright Catholic days) for a two-parter. Enjoy!

Have a very Merry Christmas!

In Christ,

Will Wright

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Good Distinctions is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

In this video, my friend and colleague Sean Maddigan and I dive into the recent document released by the Dicastery for the Doctrine of the Faith, addressing the misconceptions surrounding its content. There has been a lot of confusion and misquoting regarding whether Catholic priests are now allowed to bless same-sex couples.

For fantastic coverage on the topic, please head over to

They are doing incredible work:

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(Our Lady of Guadalupe - December 12)

La Nuestra Señora de Guadalupe: Patroness of the Americas

You are definitely going to want to read this post all the way to the end.

What a crazy ride!

In 1946, Pope Pius XII declared Our Lady of Guadalupe to be the Patroness of the Americas. In 1961, Pope St. John XXIII prayed to Our Lady as the Mother of the Americas, calling her the Mother and Teacher of the Faith to the peoples of the Americas.

In 1979, shortly after the dedication of the new Basilica of Our Lady of Guadalupe, four miles from Mexico City, Pope St. John Paul II celebrated Holy Mass in the sanctuary. This was his first international pilgrimage. In 1990, the Pope returned to the Basilica to preside over the beatification ceremony of Juan Diego. Then, he returned to Mexico City in 2002 to preside over the canonization of St. Juan Diego of Cuauhtlatoatzin (Feast Day: December 9)

St. Juan Diego of Cuauhtlatoatzin

St. Juan Diego was born in 1474 in what is now Mexico City, Mexico. At the time, Columbus had not yet set sail on his first voyage from Portugal. Juan, also called “Talking Eagle,” was a member of the Chichimeca people. There are a LOT of sources, including Britannica, that refer to Juan Diego as an “Aztec.” To be clear: he was not. His people were not the rulers of Tenochtitlan, nor did they practice human sacrifice, as the “Aztecs” did. Why do I keep putting “Aztec” in quotes? It is because the term “Aztec” was first used three hundred years later by the German explorer Alexander von Humboldt. I suppose, in an anachronistic way, we could call St. Juan Diego an “Aztec,” but he was certainly not a member of the Mexica tribe that were the dominant ethnic group in the Triple Alliance. As a Nahua, Juan Diego did share cultural and linguistic affiliations with the Mexica, but the Chichimeca had a varied history with the Mexica.

Anyway… the Vatican accounts what happened next!

When he was 50 years old he was baptized by a Franciscan priest, Fr Peter da Gand, one of the first Franciscan missionaries. On 9 December 1531, when Juan Diego was on his way to morning Mass, the Blessed Mother appeared to him on Tepeyac Hill, the outskirts of what is now Mexico City. She asked him to go to the Bishop and to request in her name that a shrine be built at Tepeyac, where she promised to pour out her grace upon those who invoked her. The Bishop, who did not believe Juan Diego, asked for a sign to prove that the apparition was true. On 12 December, Juan Diego returned to Tepeyac. Here, the Blessed Mother told him to climb the hill and to pick the flowers that he would find in bloom. He obeyed, and although it was winter time, he found roses flowering. He gathered the flowers and took them to Our Lady who carefully placed them in his mantle and told him to take them to the Bishop as "proof". When he opened his mantle, the flowers fell on the ground and there remained impressed, in place of the flowers, an image of the Blessed Mother, the apparition at Tepeyac.

With the Bishop's permission, Juan Diego lived the rest of his life as a hermit in a small hut near the chapel where the miraculous image was placed for veneration. Here he cared for the church and the first pilgrims who came to pray to the Mother of Jesus. (Vatican.va)

The Image of Our Lady

The miraculous image that appeared on the tilma of St. Juan Diego is absolutely incredible and we continue to learn new things about it. First, a description is worthwhile. The Vatican describes it thusly:

The miraculous image, which is preserved in the Basilica of Our Lady of Guadalupe, shows a woman with native features and dress. She is supported by an angel whose wings are reminiscent of one of the major gods of the traditional religion of that area. The moon is beneath her feet and her blue mantle is covered with gold stars. The black girdle about her waist signifies that she is pregnant. Thus, the image graphically depicts the fact that Christ is to be "born" again among the peoples of the New World, and is a message as relevant to the "New World" today as it was during the lifetime of Juan Diego. (Vatican.va)

Our Lady of Guadalupe and the Battle of Lepanto

There are significant miracles associated with Our Lady of Guadalupe. In 1571, Admiral Doria carried a copy of the image aboard his ship during the Battle of Lepanto. He said that it was the Virgin of Guadalupe’s intercession which carried them to victory over the fleet of the Ottoman Turks, though they were outmanned and outgunned.

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17th - 19th Centuries

In 1647, the image was covered with glass for the first time. In 1648, Luis Lasso de la Vega published a telling of the story of St. Juan Diego and the Virgin of Guadalupe in the Nahuatl language. Our Lady continued to convert the peoples of the Americas.

In 1667, Pope Clement IX instituted the feast of Our Lady of Guadalupe on December 12, the date it is still observed.

In 1746, Our Lady of Guadalupe was made the patroness of all of New Spain, which at the time reached from northern California to El Salvador. This patronage was fully approved by Pope Benedict XIV in 1754 and he granted a Mass and Office proper to the December 12 feast.

Bombing of the Image!

On November 14, 1921, a bomb was placed beneath the image of the tilma! The bomb caused a lot of damage to the basilica, but despite going off just below the image did not do any damage to it!

The Eyes of the Virgin

A photographer, Alfonso Marcue, in 1929, made the discovery of the reflection of a man’s head in the right eye of the Virgin Mary in the image on the tilma. This was further confirmed by the investigations of a man named Carlos Salinas in 1951. Dr. Javier Torroella Bueno, an opthalmologist, also examined the eyes of the Virgin on the tilma and said that he too confirmed the reflections of human beings in the eyes.

In 1958, Dr. Rafael Torija Lavoignet publishes a study of the Purkinje-Sanson effect which states that the reflection of images are inverted in the inner surface of the eyes’ lens. This effect is present in the image of Guadalupe.

Using modern techniques and magnification, in 1962, Dr. Charles Wahlig, O.D. discovered two images reflected in the eyes of the Virgin when studying a 25x enlarged photograph. In 1979, engineer Dr. Jose Aste Tönsmann found that at least four human figures are reflected in both eyes - including an image of a man who appears to be Bishop Zumarraga.

The Tilma Itself

The eyes of the Virgin in the tilma are spectacularly miraculous, but check this out…

For 115 years, the tilma was displayed without protective glass. This means it was exposed to soot, candle wax, people touching it, and incense used nearby. And despite a bomb going off underneath it… the material of the tilma has maintained chemical and structural integrity for almost 500 years! The same composition used for these sorts of tilmas normally only lasted for fifteen years, not five hundred.

The moon under the Virgin’s feet, the angel holding the cloth, and rays coming from the image were are painted cloth that have been added over the years. But the original image of the Virgin herself was not painted. There is no sketch underneath it, no brush strokes, and it seems to have been produced in a single step. Dr. Philip Serna Callahan, a NASA consultant and biophysicist at the University of Florida made these discoveries as he studied the tilma under infrared radiation. That paper from 1981 can be found here.

Our Lady Loves Her Children

La Nuestra Señora de Guadalupe is the mother of us all. She is the Mother of Jesus. But she is also Mother to all the children entrusted to her care, whether native American, Spaniard, or otherwise.

Pope Benedict XVI reminded listeners in Brazil in 2007 of the words recorded to have been said to St. Juan Diego by our Blessed Mother. She said:

“Am I not your mother? Are you not under my shadow and my gaze? Am I not the source of your joy? Are you not sheltered underneath my mantle, under the embrace of my arms?” (Nican Mopohua, nos. 118-119).

Our Lady of Guadalupe, wrap us in your mantle of love. Hold us close and draw us nearer to your Blessed Son, our Lord Jesus Christ. Holy Mary, Mother of God, pray for us. Amen.

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John’s work with Praying at the Bricks:

Summary

John Kraemer shares his experience with the Praying at the Bricks project, where he builds a giant church out of Lego every year. He discusses the purpose of the project, which is to show that no matter the challenge or disability, God can still use one's talents. John also emphasizes the importance of prayer and shares examples of how prayers have been answered in his life. He highlights the need for welcoming and inclusive parishes and discusses the challenges faced by people with invisible disabilities. John encourages understanding, resilience, and gratitude in dealing with challenges and interacting with others.

Takeaways

The Praying at the Bricks project demonstrates that no matter the challenge or disability, God can still use one's talents.

Prayer is a powerful tool that can bring about subtle but significant changes in one's life.

Parishes should strive to be welcoming and inclusive, making accommodations to ensure accessibility for all.

It is important to approach people with disabilities with dignity and respect, treating them as individuals rather than focusing on their limitations.

Developing resilience and gratitude can help in facing challenges and interacting with others.

Chapters

00:00 - Introduction

00:53 - Praying at the Bricks and the Lego Church Project

02:19 - Duration and Display of the Churches

03:18 - Displaying the Project at Parishes

05:05 - Interacting with Visitors at the Displays

06:14 - Engaging with Kids and Adults

08:50 - The Purpose of the Project

09:47 - The Power of Prayer

12:48 - Answered Prayers

15:12 - Prayer and Disabilities

18:21 - Creating Welcoming Parishes

20:18 - Interacting with People with Disabilities

21:47 - Invisible Disabilities

22:45 - Adapting to Challenges

25:19 - Overcoming Prejudice and Judgment

27:07 - Understanding Others' Struggles

28:08 - Improving Accessibility in the Church

30:20 - Developing Resilience

31:34 - Gratitude and Faith

35:14 - Praying at the Bricks

36:13 - Getting Started with Lego

39:15 - Transportation Challenges

41:12 - Upcoming Display at Christ the Good Shepherd

42:29 - Where to Find John and His Work

43:23 - Closing Remarks

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If you’ve been following the Synod on Synodality, then you will have no doubt seen in the news that female ordination is back on the discussion table… even though a women can no sooner be validly ordained than a man could become pregnant.

In this episode, Will and Teresa discuss the topic of female ordination, especially to the diaconate and discuss why this just is not a possibility. It was a great conversation and we sincerely hope that you enjoy it and learn from it!

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In this episode, Teresa and Will explore the topic of self-expression. When does it go too far? We zoom in on the new Doja Cat music video for the song “Paint the Town Red.” There are more than one instances of satanic imagery in the video. Is Doja Cat a satanist? Or is there something else going on?

Teresa and Will cover a lot of ground and talk about movies, music, and more. Check it out!

Please consider becoming a paid subscriber for as little as $10/month to support us and help us continue to create great Catholic content. We desire to reignite good conversation, find the best distinctions, and inspire others to do the same. Won’t you join us?!

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Our GUEST today was STEPHANIE SALINAS. To learn more about:

• The Well Ministry

• To register for the retreat, please click HERE

• Blessed is She

• • • • SOCIAL MEDIA for Good Distinctions - - - -

• Instagram: https://www.instagram.com/gooddistinctions

WHO IS STEPH SALINAS?

Stephanie Salinas is a wife and mama living in the West Valley of Arizona. A California native, she enjoys time with family rooting for the LA sports teams. She holds a Communications degree and her background is in parish and diocesan ministry. Her heart is in planning opportunities of encounter with Christ through Blessed is She events while also facilitating resources for the Hispanic community. Steph also runs a Young Adult Ministry with her husband, Chilo called The Well. Find out more about it here.

Stephanie Salinas es una esposa y madre que vive en el Valle Oeste de Arizona. Originalmente de California, disfruta del tiempo con su familia apoyando a los equipos deportivos de Los Ángeles. Tiene una licenciatura en Comunicaciones y su experiencia es en el ministerio parroquial y diocesano. Su corazón está en la planificación de oportunidades de encuentro con Cristo a través de eventos Blessed is She, al mismo tiempo facilitando recursos para la comunidad hispana. Steph también ofrece un ministerio para jóvenes adultos con su esposo, Chilo llamado The Well. Encuentra mas información aqui.

Episode hosted Will Wright and Teresa Morris.

Will holds a dual-course of study Master's Degree from Franciscan University of Steubenville in Theology & Christian Ministry and Catechetics & Evangelization.

Teresa holds a Bachelor of Philosophy from The Catholic University of America and a Masters Degree in Bioethics and Health Leadership from The University of Loyola Chicago.

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The following transcript was generated by Riverside.fm. Please forgive any typos or other mistakes contained therein:

Hi everyone, welcome back to Good Distinctions. My name is Teresa Morris. This week we remember the September 11th, 2001 attacks where 19 members of Al-Qaeda hijacked four planes and killed about 3,000 Americans that day. So in light of this anniversary, I just have a couple quick thoughts and reflections to carry throughout our week. It often happens that in the aftermath of some type of tragedy, whether that be a national disaster, whether that be war, whether that be sickness, there tends to be a collective sense that this suffering, this common suffering brings people together. And that can be a really beautiful result of something that is very horrible and very difficult and very heartbreaking.

Dorothy Day, who is a servant of God in the Catholic Church, lived in the 1900s, and when she was eight years old, she had this profound experience living through the San Francisco earthquake of 1906. And after the earthquakes, she walked outside with her family, who was very lucky to be rather unaffected by this event, and she watched how people were caring for each other. And she was very struck at such a young age at the difference in posture that human beings had towards one another in the aftermath of this earthquake. And she wrote about this later. And she said that while the crisis lasted, people loved each other. It was as though they were united in Christian solidarity. It makes one think of how people could, if they would, care for each other in times of stress. unjudgingly in pity and love.

That thought that she had, her quote, her response to this, her realization that people kind of act differently in the wake of tragedy, often comes to mind any time that there is some form of collective suffering in our country and in our world. And I think that it's important to note that the trend often goes. immediately after, people really have this posture of caring for one another as they should, and that's a beautiful response.

It's one of the things that makes suffering, brings some beauty out of suffering. However, that sense of responsibility for our fellow man, that sense of care for another person, that sense of prioritizing the needs of other people beyond our own, should be our response and our posture every single day of our lives. That's the call of the Christian life, that we should have a posture of responsibility for others. We should be moving beyond ourselves. We should be seeking to care for and suffer with and suffer for other people. So that's the first thought that I have. It does often happen. as anniversaries of really difficult events come up, that latent feelings of anger arise, or the day can be a time when we might realize that we still have some type of active anger lingering in our hearts.

Thomas Aquinas says that righteous anger is a legitimate response to injustice, in which case we should have righteous anger towards actions and moments of injustice. So the attacks on September 11th is an event in which we should have an appropriate response of anger. And it would actually be more problematic if we did not have that experience because there was a grave act of injustice done and it would be a legitimate response to be angry in response to it. That anger comes from a good desire to set things right. It comes from our capacity to see what is good, to see how things should be, and desire to properly order things towards that good.

This is why the God of the Old Testament experienced anger as well. He didn't experience anger in the sense that he wanted to punish or harm humanity. He experienced anger from a desire for things to be set right. And that desire comes from a love of what is good and an acknowledgement of what is good. Anger becomes really problematic and it becomes one of the seven deadly sins when that anger turns into an irrational and a disproportionate quest for vengeance. So in one sense, it can be a healthy, appropriate, legitimate response to injustice. And in another, when we dwell on it or we act out of it correctly or inappropriately, it can turn into something that is no longer rational and therefore can no longer be rightly ordered.

It can no longer see and view the good and desire to bring everyone into the fold and towards the good. And that then develops into this quest for vengeance, which leads to a desire to harm other people. So when we notice in ourselves an appropriate response to anger, we can hope that comes from a place of love and of acknowledging what is right and true and good and seek to order that anger towards bringing people back into the fold, loving them well by bringing people back into community and orienting them towards the good. and we should be very careful to move away from the type of anger that leads to vengeance.

So when it comes to really difficult calls to love our enemies and to look at situations where our enemies have broken our hearts and broken the hearts of our fellow man and have committed catastrophic harm, our call is not to look at these events and brush them under the rug or look at these events. and pretend that they're not as serious as they are, or look at these events and have no response. The call to love our enemies in this type of situation is to take righteous anger and orient that by drawing our enemies back into what is good, that we don't seek to alienate them, but we should acknowledge that this righteous anger comes from an ability to name what is good. and seek to draw our enemies back into the fold and orient them back towards the good and bring them back into right order.

That doesn't always happen, but that is the way that we should orient and move our anger towards a genuine charity, towards our enemies. It's a really difficult call. It's very demanding. But I think that it's helpful as... as we look at really, really difficult memories and really difficult events that have happened in our lifetime and to know that we're not called to take things lying down, we're not called to not acknowledge how awful things are. But the Christian call is one where we should name injustices done, we should experience anger at them as a healthy response, and then we should desire to bring. people who have committed those actions back into the fold and back into the right order. Because every single person, no matter what anyone has done, no matter what anyone will do, is made for goodness and truth.

And at every single moment of their lives has the capacity to still choose that. And we should do everything that we can to assist them in that. So just to recap. The three main things are one, that we should seek to always view people as sacred. We should always view life as sacred and good and have that be our norm. And that these moments of tragedy should be a reminder that should be our norm, because we naturally enter into that as our response to tragedy, but then eventually kind of go back to our daily lives of being more self-interested, self-oriented, but that... The way that we are as a collective whole after tragedy should be the way that we are every single day of our lives.

And so some of the good that can come out of this is a reminder that that's the way that we should live our lives every single day. So that's the first step. The second is that experiencing anger is a good thing. It's righteous, but we also aren't meant to stay there. We're not meant to camp out there. We're supposed to move our anger towards charitable forgiveness. And then the third thing that I would just invite you to this week is to remember to pray for all of those who lost their lives this day. Um, all of their families, all first responders, and everyone who has lost their lives since then defending our country and all of the families of those who have lost their lives. And then also to pray for the souls of all of those who were involved in planning and executing the attacks. and for greater tenderness in our hearts and areas where it's difficult to do that. And that we would have hearts that seek to move from anger to forgiveness and hearts that truly desire goodness for every single human being.

That is all that we have for you this week. We look forward to chatting with you next week. Have a blessed day.

From the archives:

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Introduction

Welcome back to Good Distinctions! Before we begin, I want to invite you to consider contributing financially to Good Distinctions. Good distinctions are the spice of life, and Teresa and I are enjoying producing content, finding good distinctions, igniting conversation, and inviting you all to do likewise! In order to continue, we need your help. Consider becoming a paid subscriber and show your support for as little as $5/month by clicking subscribe at gooddistinctions.com

In today’s episode, we will take a quick walk through the Nicene Creed to examine what Catholics believe! Of course, the Catechism of the Catholic Church does a much better job than I will do here. And there are books that provide an even deeper dive. My goal here is to provide a 30,000 foot view of the Nicene Creed, the Symbol of Faith.

The Creed has been referred to from ancient times as a Symbolon. The Greek word Symbolon means to “throw together” - the Creeds, as Symbols of Faith - draw the followers of Christ together in like belief. Scott Hahn, in his book on the Creed, refers to the recitation of the Nicene Creed at Holy Mass during the Liturgy of the Word as analogous to receiving Holy Communion during the Liturgy of the Eucharist. In our public recitation of belief, we identify ourselves boldly as Christians in union with those around us and all those who have come before.

The Niceno-Constantinopolitan Creed

The Nicene Creed, technically called the Niceno-Constantinopolitan Creed, is professed every Sunday at Mass in the Latin Rite of the Catholic Church. In the Eastern Rites of the Catholic Church and in our separated Orthodox brethren, this same Creed is professed in its original formulation.

The only difference between the Creed of the East and West is the later addition of the phrase “and the Son” to the paragraph on the procession of the Holy Spirit. Unfortunately, this disagreement has caused great difficulty and division between Eastern and Western Christianity.

The Nicene Creed arose from the first two ecumenical councils of the Church. The first ecumenical council is the First Council of Nicaea in 325 A.D. and the second is the Council of Constantinople in 381 A.D. This Creed is ancient and it has preserved the faithful from a variety of heresies for over 1,600 years. To understand it is to understand what we believe as Catholics.

Walking through the Creed

Let’s take a quick walk through the Creed and try to understand it a bit more in depth. Of course, each word in the phrase is packed with meaning and endless depth. Truly, the reality of our Faith is that we are diving into the mysteries of an infinite God. So, there is always more to learn.

Paragraph 1 – God the Father

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.

We believe in one God in three Persons. We do not believe in three gods. Our one God is not only our king and Lord, He is our Heavenly Father. We are His adopted son or daughter through Baptism. He created everything that we can see, but He also created all the things that we cannot see. For example, we believe in the angels, in our own souls, and in demons. God is Lord over all of it and has all might.

Even though He is tremendously powerful, our God and Father draws us into a relationship with Him and invites us to share eternal blessedness in another invisible reality: Heaven.

Paragraph 2 – The Lord Jesus

I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven,

The Second Person of the Blessed Trinity is the Word of God, the Son of God. This Word of God, Jesus Christ, proceeds from the Father. He was “born” and “begotten” but not made. This is a mystery that is very difficult to understand. Much ink has been spilled in theology on how Jesus can be both God and man.

In other words, Jesus is fully God and He is eternal, just as the Father is eternal. This paragraph emphasizes that there is one God but the Father is nonetheless distinct as a Person from the Person of the Son. Though distinct Persons, these Persons share in the one metaphysical “substance” of the Godhead. This is what the word “consubstantial” means - the Son being of one substance with the Father. In others, the Person of the Son and the Person of the Father share in the one, same Divine Nature.

The Council Fathers went to great lengths to combat the Arian heresy which claimed that Jesus was created and was not truly God. We believe that Jesus is fully God and fully man. As the Word of God, He has existed forever and will always exist. He proceeds from the Father as God from God and Light from Light, true God from true God. I will go into more detail on this in the fifth paragraph on the Holy Spirit.

There is also the realization that it is through the Word of God that all things were made. God reveals to us in Genesis God speaks in order to create. He says, “Let there be light.” And there was light. Jesus Christ, the Word of God, was sent on a mission by the Father to come down from heaven in order to redeem humanity and offer us salvation.

Paragraph 3 – The Incarnation and The Virgin Mary

and by the Holy Spirit was incarnate of the Virgin Mary, and became man.

By the free choice of Mary, our Mother, and by the power of the Holy Spirit, the Word of God took on flesh. Jesus Christ, the uncreated Word through which all things were made, condescended to share in our humanity. The almighty God emptied Himself and took on the form of a slave, to use the language of St. Paul.

In the Latin Rite, there is a tradition of bowing during this paragraph in honor of the Incarnation. During the Liturgies for Christmas and the Feast of the Annunciation, we kneel down during this phrase when we recite the Creed. In the Roman Missal of 1962 and before, this practice of kneeling happens at every single Mass during the Last Gospel when the phrase “the Word was made flesh and dwelt among us” from John chapter 1 is uttered. If you have attended the Latin Mass, then you will be familiar with hearing the words “et Verbum caro factum est” and genuflecting. The Incarnation is literally the “enfleshment” of Jesus; it is what we celebrate at Christmas. This paragraph marks one of the most important moments in human history. Our God became one of us.

Paragraph 4 – The Paschal Mystery

For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.

This paragraph is directly connected to the previous. Jesus became man in order to accomplish the work of our salvation. It was for each of us that Jesus was crucified. The Council Fathers include “under Pontius Pilate” to show that this was an historical reality. It really happened. So too, Jesus truly rose from the dead on the third day after being buried.

Forty days after rising from the dead, He lifted Himself up into Heaven in a mysterious fashion and He now reigns in Heaven as King at the right hand of the Father. We believe that He will come again in glory. This is what we call the Second Coming. At the second coming of Christ, we will all be judged; everything we have done will be laid bare and true justice will be accomplished.

This second coming will result in the passing away of the old Heaven and the old Earth and the establishing of Jesus’ everlasting kingdom.

Paragraph 5 – The Holy Spirit

I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.

We believe in one God in three Persons. The third Person of the Trinity is the Holy Spirit, who we also rightly call Lord and the giver of life. God breathed life into the first man, after all. This holy breath of God is the Spirit which gives life and sustains life. He is glorified and loved as God, along with the Father and the Son. We believe that the Holy Spirit, before the Incarnation as well as after, inspired the prophets.

The Trinity is the mystery of God, as He is. It is difficult to wrap our minds around this mystery in any meaningful way. Our metaphors are usually material, like a three-leaf clover or the states of water as ice, liquid, or vapor, and because they are material, they always fall short. God is spiritual, not material. The best explanation I have heard of the Blessed Trinity is from St. Augustine’s Analogy of the Mind. I will try my best to offer a simplified version. Though, it is far from simple. And remember, this is an analogy.

In our own minds, we have intellect and will. We know things and act freely. When we learn or know things, we have a procession of the intellect. When we act freely upon ourselves or the world, we have a procession of the will. If we analogously apply this understanding to the “mind of God,” we see a procession of the intellect and a procession of the will. God is perfect and so these processions must be infinite and perfect.

The procession of the intellect, within the mind of God, is God the Father’s perfect knowledge of Himself. This perfect image of Himself is the Son. The Son, in return, perfectly loves the Father. God is love. Therefore, the procession of His will is perfect love which proceeds as the love shared between the Father and the Son. This is the Holy Spirit. However, we must understand that He does not proceed in time, as He is as eternal as the Father and the Son.

Paragraph 6 – The Church

I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come.

The Church of Jesus Christ is His Mystical Body. Before being an institution of human beings, the Church is divinely constituted. In other words, the Church was begun by the action of the Holy Trinity, is sustained by the Holy Trinity, and is ordered towards the Holy Trinity. Therefore the Church is holy, even if the human beings who compromise it are not always holy. The Church is one because Christ is one. She is also one in her teaching, preaching, governance, and means of sanctification. The Church is catholic because the Church is “universal.” Catholic means universal - the Greek is kata holon which means “according to the whole.” And the Church is apostolic because Christ founded it upon the Apostles and apostolic teaching and continued in governance and preaching by their successors.

We enter into this Church through the one Baptism of Christ, by which we are cleansed of original sin, are grafted into Christ, and become adopted sons and daughters of God.

We believe that when Christ comes again, we will be reunited with our bodies in a glorified way, similar to Christ’s resurrected Body. We do not know exactly what this will look like.

And we look forward to the life of the world to come which is eternal blessedness in the company of the angels and the saints in constant praise and love of God. We will want for nothing and all suffering will be no more.

Paragraph 7 - Amen

Amen.

And finally… amen! Amen means “yes,” “so be it,” and “I believe.” It is the only ending to the Creed that we can offer as human beings. God has revealed all He is and all that He has done for us, and our confident and faithful “Amen” is the response of our heart. We should also keep in mind that the Creed does not exist apart from the Sacred Liturgy. The entire Liturgy of the Word, and especially the Creed, is preparing us for the Liturgy of the Eucharist.

In the Second Century, St. Justin Martyr writes in his Apologia that after the prayers of thanksgiving and consecration were finished by the priest, all responded by saying “Amen.” This is not simply a word found at the end of a conversation. It is not like saying, “Ok. Goodbye, God,” after a prayer is finished. St. Paul writes, “Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying?” So, it would seem that the word Amen packs a punch. But what does it mean?

Amen is a Hebrew word which means “so be it.” St. Augustine translated it as “it is true (Latin: verum est).” In a tract explaining the Mass from the Middle Ages, we read, “Amen is a ratification by the people of what has been spoken, and it may be interpreted in our language as if they all said: May it so be done as the priest has prayed (Catholic Encyclopedia, 1907).”

It is custom in most of the Rites of the Catholic Church, both East and West, to say “Amen” after receiving Holy Communion. In the Missale Romanum of 1962, the priest says, “Corpus Domini Nostri Iesu Christi custodiat animam tuam in vitam aeternam, Amen (May the Body of our Lord Jesus Christ preserve your soul unto life everlasting. Amen).” So, even though the communicant does not say “Amen” like in the Missale Romanum of 1970, the priest has said “Amen” for them.

The language of “Amen” seems to be like a contract. When two people enter into an agreement with one another, they may mark it with a handshake and say, “so be it” or “I agree.” Is that what is happening at Mass? Certainly, what we are entering into at Mass is far more important, meaningful, lasting, and beautiful. Perhaps more than a contract, the “Amen” shows us that the language of the Mass is that of a covenant. A contract can be broken. A covenant cannot be broken.

When we approach our Lord Jesus Christ in the Holy Eucharist, we are approaching the Bridegroom as the Bride. We are uttering our wedding vows to the King of Heaven each time we receive Holy Communion. We are saying, “I do” when we say “Amen.” The meaning of the word is very close to this understanding. We are using the language of marriage to show that we are accepting the Bridegroom into our body and soul to remain with us always. As husband and wife become one flesh in marriage, the communicant and our Lord become one in the Eucharist. “Communion” means “one with.” We are becoming more closely joined to the Lord in reception of Holy Communion.

Every time we say “Amen” we should clearly state what we are doing. We are giving our assent of Faith. We are not saying “Okay” or “Sure”, we are saying “so be it.” Do we know what we are saying “yes” to? Do we know what we are entering into? Our “yes” to God cannot be half-hearted or wishy-washy. It must be sure and resolute, by His grace. Our Lord Jesus is a strong proponent of authenticity and resolution. We hear in the Book of Revelation: “So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth (Rev. 3:16).” And in the Gospel of St. Matthew: “Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil (Mt. 5:37).” Let our Amen mean Amen.

Conclusion

I hope this brief reflection has been a help to you. Ideally, we will all continue to grow in our knowledge, love, and service of the Lord until the glorious day when we will see Him face to face in Paradise, God willing.

Having the right belief on matters of doctrine is not a matter of triumphalism that we should lord over others. In humility and gratitude, we should accept this ancient formulation and symbolon and allow Jesus to enter us ever more fully into the heart and mind of the Church.

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Thanks for listening, reading, and watching. Good Distinctions are the Spice of Life! To end today, please join me in praying through the Nicene Creed.

The Nicene Creed

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.

I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made.

For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man.

For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come.

Amen.

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Sins Against the Respect for the Reputation of Persons

Statements made about public figures are a dime a dozen. Individuals like Pope Francis who are known throughout the world garner certain reputations. Often, these reputations are an amalgamation of rash judgment, detraction, or calumny. In today’s examination, I want to investigate the rather loaded question: is Pope Francis in favor of socialism and/or globalism? For some, this seems like a forgone conclusion and for others the sentiment is preposterous.

I hope to shed a bit of light on the subject by sifting through the defining socialism and globalism, looking at Church teaching on the subject, and reviewing some statements by Pope Francis. Maybe then we will get a bit closer to understanding the mind of the Roman Pontiff on the topic.

However, first I want to look briefly at these three sins against respect for the reputation of persons. The Catechism of the Catholic Church states, “Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury (CCC 2477).” So, what are rash judgments, detraction, and calumny?

Rash Judgments

If we call into question the moral standing of another without sufficient foundation, we are guilty of the sin of rash judgment. We do not even have to be fully convinced of our neighbor’s fault for the sin of rash judgment to be present. Avoiding rash judgment requires care and practice. When we encounter the thoughts, words, and deeds of another, we should attempt to interpret them in a favorable way. St. Ignatius of Loyola writes:

“Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved (St. Ignatius of Loyola, Spiritual Exercises, 22).”

Detraction

Detraction is the sin of disclosing another's faults and failings to persons who did not know them without an objectively valid reason for doing so, to use the wording of the Catechism (cf. CCC 2477). Notice here that detraction seems to presume that the faults of failings of the other person are actually present. However, we need to take care not to share these faults and failings with an objectively valid reason.

Calumny

Finally, calumny is the sin of harming the reputation of another by providing remarks which are contrary to the truth. When this happens, it invites others to make false judgments about the person being discussed.

The problem with both detraction and calumny is that they “destroy the reputation and honor of one’s neighbor (CCC 2479).” Actions like these are vices opposed to the virtues of justice and charity.

Why Bring Up These Three Sins?

There is no shortage of armchair theologians interpreting the thoughts, words, and deeds of Pope Francis in an unfavorable way. This is the sin of rash judgment. I myself have been guilty of this sin in regards to the pope several years ago, and I repent of it.

Likewise, there are things which are sincerely problematic surrounding the Francis pontificate and the person of Pope Francis in the past ten years. Not all of these personal conversations needed to be brought out to the public forum, especially not in the way that they were. For example, the many letters of Archbishop Vigano would constitute, in my mind, consistent detraction against the Holy Father. Many of these letters also seem to fit the bill for calumny as well.

And, of course, there is widespread calumny against the pope, as I am sure there has been against every pope in history. Folks do love to gossip. It is an unfortunate side effect of the Fall and our concupiscence. So, how does this apply to today’s topic? I am going to try to avoid rash judgment, detraction, and calumny as I investigate the subject matter today. I hope by giving a model for reading the Pontiff charitably, all of us will be inspired to do likewise in the future. With that all being said, let us now turn our attention to socialism and globalism.

What are Socialism and Globalism? Are they Related?

When you say the word “socialism,” most people immediately think of economics. Really, socialism is more broadly a political ideology with implications in both economic and sociological structures. These structures or systems are predominantly centered around the means of production being controlled socially, rather than privately. The means of production are the land, labor, and capital which are used to produce products (in the form of goods or services). If the land, labor, or capital in a given locale are owned by the government, by a co-op, by employees, or the like, this is an indication that socialist mechanisms are in play. After the introduction of the thought of Marx and Engels in the 19th Century, a category of socialism was born which was called Communism. While there have been many iterations of socialism and communism, the key distinction is that communism is not concerned with social ownership of the means of production only but also with socially designed means of consumption of products. At any rate, both socialism and communism are opposed to capitalism, which desires to keep the means of production owned by private firms and individuals.

Globalism is an interesting term without a set definition. It is usually used by right-leaning capitalists in a pejorative sense. In the 17th Century, the Peace of Westphalia led to a world-system in which several nation-states and independent nations created an interconnected economic system. These world-systems were not global as much as very large regional systems. Many of these world-systems did not interact with one another. Then, over the next two centuries, these world-systems came into ever-increasing contact in a process known as globalization. Due to transportation and communications advancements, this process took off at a feverish pace after the end of the Cold War in the 1990s. Goods, services, technology, capital, data, people, and the like move relatively freely across borders throughout the world. As a result, global markets continued to expand. In 2000, the International Monetary Fund (IMF) described four main aspects of globalization: 1) trade, 2) capital movements, 3) movement of people, and 4) the spread of knowledge and technology (Globalization: Threat or Opportunity?).

Globalism is really the expression of globalization, just as nationalism is an expression of nationality. Here lies one danger: just as nationalism can go off the rails towards a well-intentioned but ultimately overzealous approach, so too can globalism devolve into an attempt to control uncontrollable mechanisms. When governments and key global leaders in politics, business, and entertainment attempt to control global markets, the outcome leads to remarkable inefficiencies which sadly lead to human suffering. This is because a society which is not founded on the principles of subsidiarity and solidarity are doomed to radically disordered structures and systems. For more on solidarity and subsidiarity, check out a previous episode on the topic.

So, are socialism and globalism related? To an extent: yes! Many of the early socialists dreamed of a utopian world in which everyone had what they needed and suffering was minimized. Then, when Marx and Engels began writing the Communist Manifesto, they did so in a world which was already experiencing the nascent groans of globalization, with all its accompanying problems. Their response was to instantiate a radical form of socialism. Planned socialist economies have been tried numerous times in the 20th Century and the result has always been widespread death, suffering, and even genocide. Globalism is more or less an attempt to understand the mechanism and intricacies of globalization. This is nothing more than a desire for more knowledge about how the structures which exist in the world actually work. The problem is when globalism takes on a more “intentional” twinge and admixes socialist policies. The socialist or the globalist could dream of a world in which social structures control land, labor, and capital in order to produce goods and services for a global market. These social structures could be the United Nations, the European Union, or even the neoliberal and neoconservative efforts of nation building seen after the Cold War.

What does the Church Teach About Socialism and Globalism?

Socialism

Pope Pius XI, in his work Quadragesimo Anno, writes:

“If Socialism, like all errors, contains some truth (which, moreover, the supreme pontiffs have never denied), it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist (Quadragesimo Anno, 120).”

Likewise, the Catechism of the Catholic Church states that:

“The Church has rejected the totalitarian and atheistic ideologies associated in modern times with “communism” or “socialism” (Catechism, 2425).”

Pope Leo XIII in his masterwork Rerum Novarum wrote in 1891 that:

“To remedy these wrongs the socialists, working on the poor man's envy of the rich, are striving to do away with private property, and contend that individual possessions should become the common property of all, to be administered by the State or by municipal bodies. They hold that by thus transferring property from private individuals to the community, the present mischievous state of things will be set to rights, inasmuch as each citizen will then get his fair share of whatever there is to enjoy. But their contentions are so clearly powerless to end the controversy that were they carried into effect the working man himself would be among the first to suffer. They are, moreover, emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community (Rerum Novarum, 4).”

One of the key tenets of socialist ideology is contempt for private property, which is something that the Catholic Church ardently defends. Pope Leo XIII even speaks of the “inviolability” of private property, as a principle. Likewise, Pope Leo XIII speaks of socialists setting up “a State supervision” at the expense of parents, which he calls an “act against natural justice” which would “destroy the structure of the home (ibid., 14).”

Globalism

Because globalism is so ill-defined, we will be hard pressed to find many denunciations or affirmations of it. However, we can see fairly clearly that the Catholic Church is not opposed to a transnationalism corporate approach, given that it is the oldest and most interconnected organization in the world!

Where the rubber meets the road on this question is between progressives in favor of an international and anti-nationalist view of global structures and a conservative and isolationist view. Between these two views is a wide diversity of ideologies of varying degrees. So, we do not want to fall into a trap of extremism.

From my perspective, I think both extremes have something to offer.

On the side of the internationalist progressives, I think there is value to their critique that there is an American, exceptionalist version of Catholicism which reads into everything the Vatican does as pertaining exclusively and directly to the United States. This sort of nationalism might be appropriate for navigating diplomatic relations between nations. But it is prideful and ridiculous on the global, Catholic front. I do not doubt that Pope Francis has spoken vaguely about the Western world and the United States, in particular, with negative overtones. But his critiques are centered around an observation of rampant materialism and individualism which devalues certain communities and the marginalized. And fair enough.

On the side of the isolationist conservatives, there is a desire to get one’s house in order before reaching out to others in assistance. The world is full of different problems, but we need to fix the problems in our own house and in our own backyard before we can be of use to anyone else. I am deeply sympathetic to this approach due to my abiding love of the principle of subsidiarity. But we have to balance this approach with solidarity, which shows how intensely interconnected the human family is. And what is more, the baptized are supernaturally brothers and sisters in an even more pronounced way than a mere natural association.

The problem with globalism which is the most pronounced is the lens of seeing the world in material terms to the neglect of the spiritual. I wrote about this extensively in my part two summary of Deus Caritas Est by Pope Benedict XVI. We have a responsibility to provide for the material necessities of those in need (preferential option for the poor), but we cannot fulfill this due to the neglect of the spiritual needs of persons. Rising alongside globalization was an insidious secularism which attempted to remove God from society.

Material, at the Expense of the Spiritual

Riding the wave of the Enlightenment, Frederich Neitzsche famously wrote “God is dead,” but most people do not understand the point he is making. He is not simply announcing his own growing personal atheism. The quote continues:

“God is dead. God remains dead. And we have killed him. Who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? (Neitzsche)”

The Enlightenment was deeply disorienting because Christendom cannot exist apart from a Christian worldview and Christian societal ordering. When the Enlightenment thinkers and actors unmoored society from these deep roots and outstretched arms to Heaven, the response was the dramatic collapse of the moral value structure of Christian society. With continued globalization, this secularism continued to creep along the globe. Now, it is counter-cultural and an oddity to be a believer, much less a Christian. The nihilism of Nietzsche saw that society was shaking off the temporal influence of Christianity, but he also remarked that the “shadows” of God would still need to be vanquished, the vestiges of the Christian worldview. In our current postmodern world, this is certainly coming true pragmatically. The main problem with this - and thus with what globalism is effectively importing and exporting ideologically these days - is that God is not dead and never will be. Human nature does not change just because some European narcissists of the last centuries say so.

Nietzsche, Kierkegaard, and Marx, in various iterations refer to the offers of Christian religion as the comfort of certainty. Marx, in particular, refers to religion as the opiate of the masses. I think this shows just how twisted the notions of Christianity were at the time. Jesus did not come to bring us comfort, He told us to pick up our cross and follow Him. The Christian life is hard. Yes, the promise of Heaven is a comfort, but it also happens to be true because the Source is trustworthy.

Unfortunately, globalism has led to a bland approach to religious truths - and especially moral prescripts - which has devolved into moral relativism, subjectivism, and indifferentism. Even within the Church, we can sense the effects of these trends. Many Catholics - lay, religious, and clergy alike - are awash in the cultural cocktail of crappy creeds being advanced by every human source with no reference to transcendent, objective truth and the Source of Truth, God Himself.

All of that being said, moored in good philosophical and theological convictions, globalism can be a great force for good. Humanity is interconnected. Through mass communication, we can reach out to those around us and those halfway across the globe in an instant. If those using these modern technologies are virtuous and ordered towards God, then the Holy Spirit can bear fruit in these interactions! So, while it is healthy to critique what is morally ambiguous or evil, it is important to see things as they currently are and then help order our society back towards God. Lest we think this is an impossible task, remember charity begins at home. Start there.

Where Does Pope Francis Come From and Does it Matter?

Before we get into Pope Francis’ comments relating to socialism and globalism, it is worth looking at his own upbringing and cultural context. We are the product of nature and nurture, in many real and lasting ways. Pope Francis is no different.

Jorge Mario Bergoglio was born in Buenos Aires, Argentina in 1936 to Italian parents. His family left Italy to escape the fascist oppression of Benito Mussolini in 1929. Communism sought to abolish private property. Socialism advocated government ownership of the means of production. Fascism left the means of production in private hands but through government and corporate collusion directed every economic decision.

He worked as a bouncer and a janitor before training as a chemist and working as a technician in a food science laboratory. At the age of 22, he discerned a vocation to the priesthood in the Society of Jesus (the Jesuits).

As we grow up, our thoughts and opinions on matters change, politically, socially, economically, and even religiously. These changes might be a deepening and maturing, a complete break for something new, or an exploration which eventually comes full circle. What is consistent is that our cultural experiences and upbringing color our approaches. In the case of Jorge Bergoglio in Argentina, Juan Perón took power in 1946 after World War Two and held power until he was overthrown in 1955.

I think that Juan Perón is the key to understanding Pope Francis’ approach to society and politics. Peronism is a form of corporate socialism but is seen by many as “right wing.” Confused yet? Juan Perón was an Argentine nationalist and populist. Populism is not right or left wing; it is a way to stir up public support amongst the working class.

Juan Perón harbored former Nazi officials. He was fairly isolationist. He was anti-clerical and got on the bad side of the Church when he worked to legalize divorce. He supported labor unions and corporatized them. He used violence and dictatorial rule to maintain power, but all the while styled himself as a man of the people. Though a socialist in practice, Juan Perón had a well documented respect for Benito Mussolini. I think it is fair to say that Juan Perón was willing to support any policy which helped him retain power - a hallmark of populists.

Juan Perón is key to Pope Francis' approach because this is the society which Jorge Bergoglio grappled with from ten years old and forward. And even after Juan Perón was removed, his policies and ideas remained prevalent in Argentine politics into the 21st Century. So, keep that in mind as we look at what Pope Francis has to say about socialism and globalism. Americans, especially, are notorious for reading everything in light of American politics and economic ideologies. Argentina is vastly different from the United States politically, socially, and economically. If we approach Pope Francis’ writings on social and economic structuring with narrow vision, then we will miss the forest for the trees.

Is Pope Francis a Socialist or Globalist?

Now, finally, we can turn our attention to the question: is Pope Francis a socialist or a globalist? I am going to focus on looking at the three most authoritative documents from Pope Francis, his encyclicals: Lumen Fidei (2013), Laudato si’ (2015), and Fratelli Tutti (2020). I will also touch on his 2013 Apostolic Exhortation Evangelii Gaudium.

I am not writing a book on the man, nor am I claiming to exhaustively treat this question. But the conversation I want to start here is: what does he actually promulgate in his ordinary and universal magisterium, as the Pope. Popes are free to hold private opinions and even express them publicly, but they do not hold the weight of an encyclical letter. So, we will stick to these three documents. If you want to sort through the ambiguous statements the Pope has made or dive into his airplane interviews, go for it!

Lumen Fidei (2013)

Lumen Fidei was released shortly after Pope Francis was elected and was actually written by Pope Benedict XVI. Nonetheless, being promulgated by Francis, we should charitably assume that he is asserting what is therein contained. This encyclical is in the same vein as Deus Caritas Est and Spe Salvi on Charity and Hope and is about Faith. This is a largely theological text without much discussion of politics or economics. But there is one pertinent idea that is repeated twice:

“The individual’s act of faith finds its place within a community, within the common ‘we’ of the people who, in faith, are like a single person - ‘my first-born son,’ as God would describe all of Israel (Lumen Fidei, 14).”

Likewise, in par. 43, we hear:

“Since faith is a reality lived within the community of the Church, part of a common ‘We,’ children can be supported by others, their parents and godparents, and welcomed into their faith, which is the faith of the Church (ibid., 43).”

I think these two paragraphs, when taken as one idea, are a concrete expression of solidarity and subsidiarity in the life of the Church. The corporate “We” of the Church stretches across the entire globe (and in Purgatory and Heaven!!) but the instantiation is in the local, the family, the cell of society. As far as globalism is concerned, this seems like a perfectly balanced approach.

The understanding that the integrity of the Faith is vital is beautifully expounded here:

“Since faith is one, it must be professed in all its purity and integrity. Precisely because all the articles of faith are interconnected, to deny one of them, even of those that seem least important, is tantamount to distorting the whole. Each period of history can find this or that point of faith easier or harder to accept: hence the need for vigilance in ensuring that the deposit of faith is passed on in its entirety (cf. 1 Tim 6:20) and that all aspects of the profession of faith are duly emphasized. Indeed, inasmuch as the unity of faith is the unity of the Church, to subtract something from the faith is to subtract something from the veracity of communion (ibid., 48).”

The unity of faith is the unity of the Church. So, if the Pope takes a global view of the Church - which he should - then the accompanying principle is unity of belief. From the beginning, this has been one of the unambiguous guiding principles of the Church: there is a unity of governance, teaching, preaching, and means of sanctification.

It is only in Jesus that we are united. This is the light of life for society. The Pope writes:

“Modernity sought to build a universal brotherhood based on equality, yet we gradually came to realize that this brotherhood, lacking a reference to a common Father as its ultimate foundation, cannot endure (ibid., 54).”

It is abundantly clear that Pope Benedict XVI wrote these words. But Pope Francis promulgated them. This is what he believes.

By living the faith in integrity, locally and based in subsidiarity, is ordered to the common good of society.

“Faith does not merely grant interior firmness, a steadfast conviction on the part of the believer; it also sheds light on every human relationship because it is born of love and reflects God’s own love (ibid., 50).”

In this first encyclical of the Francis pontificate, there can be no doubt that any sense of a globalized reality is tempered with subsidiarity and a unity of faith, and a bold proclamation of that Faith. This is all the more clarified by Pope Francis’ Apostolic Exhortation, released in November of 2013, Evangelii Gaudium.

Evangelii Gaudium (2013)

Pope Francis condemns a “throw away” culture which treats human beings like consumer goods. In this context, the Pope decries “trickle-down theories” of economics which:

“…assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us (EG, 54).”

Clearly, the Pope is condemning a form of capitalism which relies on fallen human beings to do the right thing for the poor and marginalized. It does not seem to me that he is condemning free markets or capitalism, per se. Rather, he is condemning passive indifferentism. He also rightly says that this indifferentism has been globalized. Thus, in the same paragraph, we seem to have a condemnation of a certain kind of free market capitalism and a suspicion of globalist trends.

He says that money has become an idol and imbalances in financial markets are caused by a dehumanizing effect which sees human persons only as a consumer.

He goes on to say:

“While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power (EG, 56).”

Now, we are getting into a condemnation not just of trickle-down systems but of unfettered and unregulated free markets which he calls a “deified market.” What is interesting is his reasons why. He condemns unfettered free markets because he says that they reject God and seek to rule rather than serve. Further, it is not the markets which are problematic so much as the people pulling the levers. They lack a non-ideological ethics which seeks to serve human persons.

He quotes someone saying:

“Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs (EG, 57).”

Golly! Who said that? Karl Marx?! Some dirty communist or socialist? No. Actually it was St. John Chrysostom, the great Church Father of Eastern antiquity.

Pope Francis ends this subsection by saying:

“Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings (EG, 58).”

What the Pope is talking about here is principles of ethics and social life, not economic and societal structures, as such. Reading him uncharitably, I remember hearing - mostly American - conservatives mouth off that the Pope is anti-capitalist and therefore a SOCIALIST! Well, it seems more likely from Evangelii Gaudium that the Pope is lamenting any system which is based on greedy materialism which dehumanizes people.

The Pope then turns his attention to secularization which he says “tends to reduce the faith and the Church to the sphere of the private and the personal (EG, 64).” It rejects the transcendent, deteriorates ethics, weakens a sense of sin, and increases relativism. Further, he mentions that:

“The individualism of our postmodern and globalized era favours a lifestyle which weakens the development and stability of personal relationships and distorts family bonds (EG, 67).”

I think that this is a fruitful approach because he is describing the problems he is seeing and then proposing the principles to deal with them effectively, from the mind and heart of the Church. This is not a support or condemnation of globalism, so much as a sober look at where we are currently. I highly recommend reading this document in its entirety to get the full picture. Suffice it to say, there is nothing in Evangelii Gaudium which supports the hypothesis that Pope Francis is a socialist or a globalist.

Laudato Si (2015)

Laudato Si was written about the care of our common home. It is an encyclical about environmental stewardship, but Pope Francis touches on several economic issues.

The Pope is skeptical of international political responses to the protection of marginalized people and ecosystems. He says that too many special interests can “end up trumping the common good and manipulating information so that their own plans will not be affected (LS, 54).” He says that the consequence of this is that:

“… the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented (LS, 54).”

This is the same skepticism about international rule which he expressed in 2013.

Quoting from St. John Paul II, Pope Francis defends the universal destination of goods, developmental policies which focus on human rights, and a defense of legitimate right to private property. His critique here is that God’s gifts are being used for the benefit of only a few and that unjust habits need to be reexamined.

Further, Pope Francis puts globalization in his crosshairs again when he investigates the creativity and power of technology. He writes: “​​The economy accepts every advance in technology with a view to profit, without concern for its potentially negative impact on human beings (LS, 109).” However, he then repeats the same concern of free market trickle-down economic approaches that he brought forth in Evangelii Gaudium. He says:

“Some circles maintain that current economics and technology will solve all environmental problems, and argue, in popular and non-technical terms, that the problems of global hunger and poverty will be resolved simply by market growth. They are less concerned with certain economic theories which today scarcely anybody dares defend, than with their actual operation in the functioning of the economy (LS, 109).”

He admits that those who espouse such views do not always do so in words, but he says their deeds run contrary to the items he thinks are important. Namely, these priorities are “more balanced levels of production, a better distribution of wealth, concern for the environment and the rights of future generations (LS, 109).”

Pope Francis does not then offer tangible steps of what more balanced levels of production would entail, but a charitable read would suggest that he is referring back to materialism and people being treated as commodities. He does not seem to be referring to who should own the means of production. He calls for a better distribution of wealth, but he clarifies this earlier in the text. There are those who are destitute and do not have their basic needs covered, while a small percentage of people have more resources than they could ever use or even effectively manage. But he does not suggest that wealth be redistributed in a socialist way.

As far as Laudato Si is concerned, there is a lot more to say related to a skepticism on the Pope’s part regarding global and international approaches to the issue of environmental care. But I want to share one final passage on employment. The view of Pope Francis here is as far from Socialism and Globalism as one could possibly get. And yet, many more conservative readers bristle at any possible critique of the free market and are uncharitable in the rest of their reading. It is longer, but well worth reading carefully, especially if you are prone to saying unequivocally in a kneejerk way that Pope Francis is a socialist; here is the passage:

“In order to continue providing employment, it is imperative to promote an economy which favours productive diversity and business creativity. For example, there is a great variety of small-scale food production systems which feed the greater part of the world’s peoples, using a modest amount of land and producing less waste, be it in small agricultural parcels, in orchards and gardens, hunting and wild harvesting or local fishing. Economies of scale, especially in the agricultural sector, end up forcing smallholders to sell their land or to abandon their traditional crops. Their attempts to move to other, more diversified, means of production prove fruitless because of the difficulty of linkage with regional and global markets, or because the infrastructure for sales and transport is geared to larger businesses. Civil authorities have the right and duty to adopt clear and firm measures in support of small producers and differentiated production. To ensure economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power. To claim economic freedom while real conditions bar many people from actual access to it, and while possibilities for employment continue to shrink, is to practise a doublespeak which brings politics into disrepute. Business is a noble vocation, directed to producing wealth and improving our world. It can be a fruitful source of prosperity for the areas in which it operates, especially if it sees the creation of jobs as an essential part of its service to the common good (LS, 129).”

Fratelli Tutti (2020)

Pope Francis’ 2020 document on fraternity and social friendship is excellent. It contains a lot of real gems. My favorite quotation, which I think shows Pope Francis’ mind on the interconnectedness of man is: “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” This is a fabulous turn of phrase that hearkens back to the Pope’s desire to see people viewed as persons rather than commodities.

As a social encyclical, Fratelli Tutti touches on society, persons, economics, and politics throughout. It is also quite long, in terms of encyclicals. As a social encyclical, it contains several prudential judgments, opinions, and non-definitive ideas; so, it is a bit different from the norm as far as encyclicals go. However, it is highly worth reading, in its entirety. I want to just touch on a few main points here.

He begins the document taking swings against globalism, saying:

“As I was writing this letter, the Covid-19 pandemic unexpectedly erupted, exposing our false securities. Aside from the different ways that various countries responded to the crisis, their inability to work together became quite evident. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all. Anyone who thinks that the only lesson to be learned was the need to improve what we were already doing, or to refine existing systems and regulations, is denying reality (FT, 7).”

The Pope seems to come down squarely against what globalism is doing. He says, in part quoting Pope Benedict XVI:

“Local conflicts and disregard for the common good are exploited by the global economy in order to impose a single cultural model. This culture unifies the world, but divides persons and nations, for ‘as society becomes ever more globalized, it makes us neighbours, but does not make us brothers’ (FT, 12).”

He then proceeds to provide a blistering critique of globalism and attributes to it the growing problem of loneliness. He writes:

“We are more alone than ever in an increasingly massified world that promotes individual interests and weakens the communitarian dimension of life. Indeed, there are markets where individuals become mere consumers or bystanders. As a rule, the advance of this kind of globalism strengthens the identity of the more powerful, who can protect themselves, but it tends to diminish the identity of the weaker and poorer regions, making them more vulnerable and dependent. In this way, political life becomes increasingly fragile in the face of transnational economic powers that operate with the principle of ‘divide and conquer’ (FT, 12).”

The weak and the poor are the object of the Pope’s concern, because they are precisely those with the quietest voice in society. And there are those who claim to speak for the poor for their own gain. As we look at the next quote, remember Juan Perón and the Pope’s early experiences. He writes:

“Lack of concern for the vulnerable can hide behind a populism that exploits them demagogically for its own purposes, or a liberalism that serves the economic interests of the powerful. In both cases, it becomes difficult to envisage an open world that makes room for everyone, including the most vulnerable, and shows respect for different cultures (FT, 155).”

The Pope goes on to critique liberal approaches which speak of a respect for freedom without the roots of shared narrative. He says that leftist ideologies linked to individualistic ways of acting are ineffective and leave people in need. He calls for a greater spirit of fraternity as well as a “more efficient worldwide organization to help resolve the problems plaguing the abandoned who are suffering and dying in poor countries (FT, 165).” On first blush, this seems like an endorsement of a form of globalism. But what I think he is saying is that a more global pool of resources is needed to help the poorest nations move into a post-industrial phase.

Rather than proposing socialism or a concrete form of globalism, the Pope rightly says:

“It also shows that there is no one solution, no single acceptable methodology, no economic recipe that can be applied indiscriminately to all. Even the most rigorous scientific studies can propose different courses of action (FT, 165).”

As the document progresses, there are more of the same critiques of trick-down economics, populism, and a materialism which diminishes the dignity of persons.

Then, in paragraph 172 and following, Pope Francis enters into the few paragraphs with which I take most issue. He calls for agreements among national governments to form a “world authority regulated by law” which ought to “at least to promote more effective world organizations, equipped with the power to provide for the common good, the elimination of hunger and poverty and the sure defence of fundamental human rights (FT, 172).” I find this problematic because it seems to conflict with the principle of subsidiarity. But then the Pope takes things a step further into waters which I dare not wade. He says:

“In this regard, I would also note the need for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth’ (FT, 173).”

The thought of the U.N. with “real teeth” is the stuff of nightmares. Globalist governments do not seem efficient or helpful. To give teeth to an organization which can so easily be ruled by only a few countries with real sway is a recipe for disaster. I think that the U.N. should continue to arbitrate disputes and be a diplomatic force for good, but I am inclined to let their power end there.

Comments on the United Nations notwithstanding, Fratelli Tutti brings up a lot of great points worth contemplating. There are several other points with which I would like to have a productive conversation with the Holy Father. But these items do not fall under the category of Faith and Moral teachings of the Church; they are almost completely prudential matters. So, disagreement, within reason and in charity, is perfectly acceptable.

Bottom Line: Is Pope Francis a Socialist or a Globalist?

Here is my bottom line. Based on what he has taught in his ordinary and universal magisterium, Pope Francis is not a socialist or a globalist. His critics pick up on some sincerely problematic phrasings but are largely uncharitable in their approach.

As a private individual, I know that Pope Francis has condemned socialism and communism, but is very sympathetic to those ideas and what they are trying to accomplish. But this does not mean that he is firmly in that camp. He is a harsh critic of capitalism, but he does not seem to be endorsing socialism as a viable alternative.

As far as globalism goes, the Pope speaks to the need for adherence to subsidiarity and solidarity, but he also espouses certainly pointedly globalist views, especially regarding international organizations and interreligious cooperation. In my opinion, these actions and especially joint-statements with non-Christian religious leaders are often misleading and imprudent. But the course of this exploration has been his ordinary and universal magisterial teachings.

In all things, we must read what people say with charity and an open-mind. Of course, we must do so within reason. As G.K. Chesterton said:

“The object of opening the mind, as of opening the mouth, is to shut it again on something solid.”

For a further look at what we here at Good Distinctions mean by being open-minded, check out Episode 3! Until next time: have a great week! And remember: Good Distinctions are the spice of life!

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The Long Nineteenth Century

The long nineteenth century really began in 1789 with the French Revolution and ending with World War One. This phrase was coined by the British historian Eric Hogsbawm to describe a series of events that made speaking of 1789 to 1914 make more sense historically speaking than 1800 to 1900. He categorized this long nineteenth century into three connected but distinct eras: the Age of Revolution from 1789 to 1848, the Age of Capital from 1848 to 1875, and the Age of Empire from 1875 to 1914. Hogsbawm was a committed Communist throughout most of his life, and so, he sees History in terms of the Marxist lens of power struggles.

In the midst of this time period, there were certainly struggles. The Enlightenment ideals came to a head with the French Revolution’s cries of Liberty, Equality, and Fraternity. The absolute monarchies and conservatism were being challenged and the revolution was willing to use violence, if necessary, to change the dynamic of power and secure liberal values for the common man. At the time, there were three classes in society, known as estates: the first estate was the clergy, the second estate was the nobility, and the third estate were the commoners. And, of course, the king enjoyed absolute power over the whole polity. Once this hierarchical structure was deposed and democracy was awoken, the revolutionary spirit spread throughout Europe. By 1848, only Russia and Britain remained largely untouched, in terms of the monarchy.

The Industrial Revolution was in full swing by the middle of the long nineteenth century. Factories were rising up throughout the United States and Europe. These factories often had horrific conditions, but they led to the concentration of wealth among the owners and operators of private enterprises. The tycoons of various enterprises became obscenely wealthy, but with the overturning of the feudal system, the common man was finding it difficult to earn a decent wage. The conditions in factories and mills led to men in their mid-thirties retiring because they were physically no longer able to work. Child labor was common. The work week consisted of six days and the work day was sometimes sixteen hours long. In some factories, tired workers would endure burns, cuts, scrapes, lost fingers, hair getting caught in machinery, or even death.

Admittedly the imperial system exported European culture and organizational strategies and structures to locales throughout the world. However, the subjection to hard labor, low pay, and widespread corruption made it hard for locals to see colonization as a good thing. Especially in Africa, the lines drawn on maps by the Europeans created conflict between various tribes which up to that point were at relative peace with one another.

The long nineteenth century undoubtedly led to the world in which we now find ourselves. The progress of man in terms of technology, communication, and global interconnection was epoch-defining. However, as we can see from the 20th Century, the abandoning of conservatism, traditional morality, solidarity among people, and Neitzche’s “death of God” led to death, genocide, destruction, and a refusal to recognize the dignity fo the human person that the world had never seen on such a large scale. The same Communism that rose to prominence in the long nineteenth century and promised utopia ultimately was the direct cause of the negative effects and human death in the twentieth century.

In the nineteenth century, Communism was on the rise, social change was rapidly reordering Europe, industrialization was in full swing and capitalism was becoming the dominant economic system. The working man was mistreated egregiously in many places and communism became more and more appealing. It also should not be forgotten that the aristocracy stood to gain the most from the new capitalist systems. Workers were unambiguously exploited and impoverished.

Rerum Novarum

It is in this context, in 1891, that Pope Leo XIII wrote and released Rerum Novarum on Capital and Labor. This letter is the first of his social encyclicals and begins the development of what is now called Catholic Social Teaching (CST). CST is nothing other than an application of perennial Church teaching to the modern developments of capitalism, liberalism, socialism, materialism, and the like. So, CST is not new, but the world’s ideologies and systems are. How does the Church speak truth to the world and ensure that people are being approached with true dignity? This is what CST aims to do. It is not a social justice warrior ideology. It is not an endorsement of capitalism or communism.

The three major themes of Rerum Novarum are:

• The balancing of labor and capital

• The common good and

• The role of the state

Pope Leo XIII also recognized the special status of the poor in social issues and especially God’s love, compassion, and favor for the poor. This would later be called the preferential option for the poor.

Balancing Labor and Capital

Pope Leo XIII says early on in the document that:

“It is no easy matter to define the relative rights and mutual duties of the rich and of the poor, of capital and of labor. And the danger lies in this, that crafty agitators are intent on making use of these differences of opinion to pervert men's judgments and to stir up the people to revolt (RN, 2).”

In this, the Pope is acknowledging why workers are upset. They are being mistreated. He does not deny the good that the capitalist system can bring, but throughout Rerum Novarum he offers a helpful and important critique. He is likewise wary of liberalism and socialism. Without denying the reality of the world around him, the Pope is able to offer a balanced take on the situation. This is why Rerum Novarum continues to be so important throughout the ensuing 132 years. The good distinctions the Pope is making are timeless!

Speaking of these rights and duties and offering a critique of the Marxist view of class struggle, the Pope says:

“The great mistake made in regard to the matter now under consideration is to take up with the notion that class is naturally hostile to class, and that the wealthy and the working men are intended by nature to live in mutual conflict. So irrational and so false is this view that the direct contrary is the truth. Just as the symmetry of the human frame is the result of the suitable arrangement of the different parts of the body, so in a State is it ordained by nature that these two classes should dwell in harmony and agreement, so as to maintain the balance of the body politic. Each needs the other: capital cannot do without labor, nor labor without capital. Mutual agreement results in the beauty of good order, while perpetual conflict necessarily produces confusion and savage barbarity. Now, in preventing such strife as this, and in uprooting it, the efficacy of Christian institutions is marvellous and manifold. First of all, there is no intermediary more powerful than religion (whereof the Church is the interpreter and guardian) in drawing the rich and the working class together, by reminding each of its duties to the other, and especially of the obligations of justice (RN, 19).”

Workers have duties towards their employers, the Pope says. They are to perform their work conscientiously which they have freely agreed to undertake. They should not settle issues with violence nor should they damage the property of their employer. Further they are “to have nothing to do with men of evil principles, who work upon the people with artful promises of great results, and excite foolish hopes which usually end in useless regrets and grievous loss (RN, 20).”

On the other hand, employers have duties as well. They should respect the dignity of their workers. There is a contract between employer and worker; they are not indentured servants, nor should they be seen as a factor in production. The employer needs to remember that working for a living is an honorable thing. They are not to overtax their workers by giving them work that is beyond their physical or mental capability. Employers must not defraud their employees into reducing their wages or create undue pressure. He says, “To defraud any one of wages that are his due is a great crime which cries to the avenging anger of Heaven (RN, 20).”

One of the most important items that Pope Leo writes about is the idea of what we now call a “living wage.” He says:

“Let the working man and the employer make free agreements, and in particular let them agree freely as to the wages; nevertheless, there underlies a dictate of natural justice more imperious and ancient than any bargain between man and man, namely, that wages ought not to be insufficient to support a frugal and well-behaved wage-earner. If through necessity or fear of a worse evil the workman accept harder conditions because an employer or contractor will afford him no better, he is made the victim of force and injustice (RN, 45).”

These free agreements duly honor the dignity of man and also lead to the flourishing of the worker, the employer, and the State. So, the Pope argues, the State should ensure that the interests of the working class are “carefully watched over” because it will be a benefit to the whole community that “being housed, clothed, and bodily fit, they may find their life less hard and more endurable (RN, 34).”

The Common Good

Let us now briefly examine the second main theme: the common good. In a critique of socialism, the Pope says that people have a right to private ownership. However, this right must be balanced against the notion of the common good. He says:

“The chief and most excellent rule for the right use of money is one the heathen philosophers hinted at, but which the Church has traced out clearly, and has not only made known to men's minds, but has impressed upon their lives. It rests on the principle that it is one thing to have a right to the possession of money and another to have a right to use money as one wills. Private ownership, as we have seen, is the natural right of man, and to exercise that right, especially as members of society, is not only lawful, but absolutely necessary (RN, 22).”

He goes on to say, though, that:

“Whoever has received from the divine bounty a large share of temporal blessings, whether they be external and material, or gifts of the mind, has received them for the purpose of using them for the perfecting of his own nature, and, at the same time, that he may employ them, as the steward of God's providence, for the benefit of others (RN, 22).”

So, there is nothing wrong with having material wealth. But these gifts need to be used well and properly ordered for the good of all, in common. The Pope makes this point explicitly when he says, “all citizens, without exception, can and ought to contribute to that common good in which individuals share so advantageously to themselves… (RN, 34).” There must, of course, be a special concern in weighing the good of all in society towards the poor and marginalized, precisely because they are powerless, in many concerns, to advocate for themselves.

The Role of the State

The role of the state is the third main theme. And it is fairly simple. The State exists to ensure the wellbeing for all in society, that the common good is served. And the state must support individuals and families to grow and develop. He writes:

“Hereby, then, it lies in the power of a ruler to benefit every class in the State, and amongst the rest to promote to the utmost the interests of the poor; and this in virtue of his office, and without being open to suspicion of undue interference - since it is the province of the commonwealth to serve the common good. And the more that is done for the benefit of the working classes by the general laws of the country, the less need will there be to seek for special means to relieve them (RN, 32).”

Besides ensuring the dignity of the human person, this advice is so practical. If workers are benefited from the outset, then the needs of special programs will be lessened and perhaps eliminated. Can you imagine, for example, a society which takes the needs of the lower and middle classes seriously in a preemptive sense rather than pouring money into social welfare programs that address needs after the fact? What would need to change in society for this to be a reality? It is something which I think current and future generations must contend with. And, frankly, the Catholic Church is the only institution which can lead the way, as we always have. The balance needed, especially in our broad and globalized society, comes from the life-giving saving Gospel of Jesus Christ instantiated through the principles of solidarity and subsidiarity.

The State should not subsume the place of individuals and families. It should be at the service of them and no more. As the Pope says,

“We have said that the State must not absorb the individual or the family; both should be allowed free and untrammelled action so far as is consistent with the common good and the interest of others (RN, 35).”

Human beings have dignity and worth, and the human family is the fundamental cell of society. If the State overwhelms this reality then society falls apart. If you are interested in more of an analysis on this, please go listen to my episode on Solidarity and Subsidiarity. In Rerum Novarum, the Pope teaches clearly that an important key to human dignity is the availability of fulfilling work, with pay and working conditions that show care and concern for the needs of the worker. Further, families have tangible needs and communities need to benefit from private enterprise.

Conclusion

I have not even scratched the surface of the masterpiece that isRerum Novarum by Pope Leo XIII. I highly recommend giving the whole thing a read through, especially if you are engaged in private enterprise, government work, or are a worker or employer. So, what I’m saying, really, is that everyone should read this document!

If you would like a walk through the seven main themes of Catholic Social Teaching, please go listen to the episode entitled: “Does Jesus Want us to be Social Justice Warriors?” Admittedly, the title is a bit clickbaity but I basically just explain the broad movements of Catholic Social Teaching. I hope today’s article and episode has been worthwhile to you! If you haven’t yet subscribed here on Substack, please consider doing so. That way you will never miss a thing that Teresa and I put out.

We are grateful to have you with us in the Good Distinctions community. As always, if you have questions, comments, episode ideas, or want to chat, please reply to this post or send us an email at goodistinctions@gmail.com. We’d love to hear from you! And please, if you would, like this article, share it with your friends and family, and leave a rating and review on Apple Podcasts and Spotify, and like, subscribe, and share on YouTube. You can also follow us on Instagram at @goodistinctions.

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In episode 7, Teresa Morris and Will Wright discuss how virtue is the mean between excess and deficiency. They talk about how virtue relates to spiritual life. Teresa explains Plato’s analogy of the Cave, Mumford and Sons, G.K. Chesterton, and Dr. Peter Kreeft are brought up. This conversation has a few tangents, but all of them are worthwhile. Give it a listen! Listen to episode 7 and then join us as a free or paid subscriber here at https://gooddistinctions.com/

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In episode 6, Teresa Morris and Will Wright discuss the new movie Oppenheimer, but, more importantly, get right into the nitty gritty of the morality of atomic weaponry and later developments during the Cold War. This is a significant conversation about a lot of aspects of Catholic teaching that you will not want to miss! Give it a listen! Listen to episode 6 and then come join us as a free or paid subscriber here at https://gooddistinctions.com/

If you find this content helpful, please consider becoming a paid subscriber. Your support is what will allow us to continue to produce more episodes on topics that will benefit you and your friends and family in practical and fruitful ways, God willing!

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NOTE: This article from May 2023 was fairly popular, so I decided to record it for YouTube and for the Podcast streams. Enjoy, and please comment, like, and share!

Introduction

This is not an article refuting various theological points of the Society of St. Pius X. It is not an extensive refutation of the pernicious errors of sedevacantism. What it aims to be is a reiteration of what the Church Herself is, who we are in relationship to Her, and a warning to avoid the grave sin of schism.

The Church of Jesus Christ is the Catholic Church. This Church is visible and clearly manifest. Jesus is not trying to trick us. God, our Father, desires our salvation. The Holy Spirit guides and guards the Church. Our Blessed Mother never ceases to intercede for us. No matter how bleak things seem, staying in the Barque of Peter is always the best option.

What is the Church of Jesus Christ?

During the Second Vatican Council in the 1960s, the Council Fathers took up the task of writing a Dogmatic Constitution (the highest magisterial level of a Church document) on the Church Herself. The Mystery of the Church is expounded in this constitution: Lumen Gentium. Promulgated by Pope St. Paul VI in November 1964, the Council Fathers provided a clear and beautiful description of Holy Mother Church.

Found in paragraph 8 of Lumen Gentium, in particular, is a nuanced and gorgeous explication of the Church. Passages such as these must be read in continuity with everything that came before this moment in the Church or we run the risk of reading it outside of the heart and mind of the Church. One word, especially, provides difficulty for some readers of Lumen Gentium: “subsists.” However, I hope to show, in short order, that this word is inspired. The paragraph begins:

“Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element. For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body (LG, 8; emphasis added).”

Let us pause here for a moment. To summarize: Christ is the one Mediator between God and man and the Church which He established and continually sustains is His Church. In a strongly analogous sense, the Church is both human and divine because there is a visible structure but an internal cohesion as well.

The passage continues:

This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as ‘the pillar and mainstay of the truth.’ This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity.”

If we understand that Jesus Christ, our Lord and Savior, founded a Church two thousand years ago, then we can acclaim rightly that this Church is divinely constituted. As the Church has always affirmed, the Church is the Mystical Body of Christ. This Church is visible. As Lumen Gentium, this Church IS the one Church of Christ professed in the Creed. So, why do folks have a problem with the phrase “subsists in?” Generally, it is due to a suspicion of the Second Vatican Council that sees the modernist boogeyman in every page of the documents of this Council.

The Latin phrase used “subsistit in” is actually quite ancient, the meaning going back at least to the terminology of Aristotle. It means to exist as a substance. In other words, the Church was founded by Christ and has been sustained by Him as one, true, substantive thing. This one Church is the Catholic Church. So, why not just say is (est in Latin)? Well, not to belabor the point, but they did! The first part of the paragraph containing “subsistit in” begins: “Haec est unica Christi Ecclesia (this is the one Church of Christ).” The Council Fathers are not disputing the understanding of the Catholic Church as the Church of Jesus Christ.

The Church of Jesus Christ can be encountered as a concrete subject only in the Catholic Church. The “elements of sanctification and of truth” outside the visible structure of the Church are the reality that God is present and operative in the Sacraments, such as Baptism and Matrimony, in Protestant communities and present and operative in all seven Sacraments in the Orthodox Churches. Nonetheless, the Church subsists only in the Catholic Church. These elements of sanctification are not substantial and concrete instantiations of the Church of Jesus Christ apart from the Catholic Church, rather they are an admittance that moves as He wills and is drawing all people to Himself in the Catholic Church. This is true ecumenism: being willing instruments in helping the Holy Spirit guide all persons to the truth and fullness of the Catholic Church, which is visible and concrete.

To take another approach, we could say that when God effects a Sacrament or moves in grace and power outside the visible bounds of the Catholic Church, it is nonetheless a fact that “the one Church of Christ has an operative presence in them (Ut Unum Sint, 8),” as St. John Paul II wrote. So, if someone is saved by sacramental grace, it is still only by the grace flowing from the one true Church of Jesus Christ which is the Catholic Church, our sacrament of salvation on Earth.

How Can We Identify the Catholic Church?

The Catholic Church has always been visible, though admittedly clandestine in certain circumstances. We can think here of the difficult situation in China today or of the Church in Communist nations in the 20th Century. Or we can look at England under the reign of Queen Elizabeth I. Or under Roman persecutions or Muslim occupations. Nonetheless, the Church was founded by Christ and continues to be sustained by Him and guided and guarded by the Holy Spirit.

The four marks of the Church are present in fullness in the Catholic Church: one, holy, catholic, and apostolic. The Church is one because Christ is one. In the inner life of the Trinity, there is no disunity. Likewise, the Church cannot have disunity, as it is the Mystical Body of Christ. The Church is holy because Christ is holy, though it is composed of sinners. The Church is catholic because it is universal (Greek: katholou - “according to the whole”). God desires the salvation of all and our Blessed Lord commissioned the Apostles to preach the Gospel to the ends of the Earth. This apostolicity finds fruition not only being built upon the successors of the Apostles, but it is also firmly set on apostolic teaching. As a result, the Church has a true unity of governance, preaching, teaching, and means of sanctification.

The Catholic Church has a visible hierarchical structure. The successors of the Apostles are the bishops of the Catholic Church - this is historically provable. However, apostolic does not only mean the successors of the Apostles exist. If that were the case, then the Orthodox Churches would rightly be considered apostolic. However, apostolicity also requires the recognition that Jesus designated Peter as the Prince of the Apostles. The Papacy is the succession of this Petrine office. The teaching authority of Christ passed on to the Apostles, the Magisterium, is thus the successor of Peter in union with all the successors of the Apostles. In other words, it is the Pope in union with all the bishops of the world.

The Church of Jesus Christ will thus be one, holy, catholic, and apostolic. It will have a visible hierarchy of the Pope, bishops, priests, deacons, religious, and lay people. Just as a body, the Church will have a metabolism, an internal means of sustenance, as well. This is clearly the Holy Eucharist: the Body, Blood, Soul, and Divinity of Jesus Christ hidden under the veil of a sacrament. There will be actual church buildings. There will be assemblies of the faithful. The visible Catholic Church will be manifest and clear to all who seek Her out, because Jesus is not trying to trick us.

Good Distinctions is free to read and listen, but if you have appreciated the channel, please consider becoming a paid subscriber for as little as $5/month. It would greatly help us continue to produce content - Podcasts and YouTube software and equipment aren’t cheap! Thank you for your consideration and prayers!

What is Radical Traditionalism?

Finally, with a working understanding of what is meant by the Church of Jesus Christ and the Catholic Church, we can turn our attention to “radical traditionalism.” Granted, this is a term which means as many different things as “conservative” and “liberal” do in American politics.

My usage of the term is pragmatic, more than descriptive. A Catholic ought to be traditional, in the fullest sense of the term. A Catholic also ought to be radical, in the sense that radical comes from the Latin radix meaning “root.” We are rooted in Jesus Christ, and apart from Him we can do nothing.

The Southern Poverty Law Center associates Radical Traditionalism with white supremacy, anti-immigrant attitudes, and anti-Semitism. Though there is some correlation in reality between radical traditionalist communities and these ideologies, there is no causation. In general Catholic circles, the main characteristic of radical traditionalism is not only a preference for the Latin Mass according to the Missale Romanum of 1962, but a tacit (if not explicit) rejection of the Roman Missal of 1970 (called the “Novus Ordo”). Further, “radical traditionalists” reject the Second Vatican Council, usually in its entirety. They see it as heretical nonsense, unfaithful, and a divergence from the true Faith.

The term “radical traditionalist” is often wrongly associated with thrown around against those who attend the Holy Mass with the Priestly Fraternity of St. Peter (FSSP), the Institute of Christ the King Sovereign Priest (ICKSP), and other communities in full and complete union with Rome. This needs to stop. These communities are obedient to the Holy Father and their local ordinary. They do not reject Vatican II or the Novus Ordo. They have a deep love and reverence for the Vetus Ordo (the Old Order of Mass and the Sacraments) and have permission to celebrate the Sacred Liturgy according to that charism. Simply having a preference for the Latin Mass does not make someone a “radical traditionalist.”

Radical Traditionalism is a rejection of Catholicism, underneath the veneer of a heroic savior-complex of safeguarding Tradition against the Modernists. Now, I want to be clear: Modernism is a serious problem in the Church and the world today. Pope St. Pius X referred to Modernism as the synthesis of all heresies. Ultimately, it is a denial of the supernatural and of mediation. This liberalizing tendency should be fought tooth and nail, without doubt! But what we cannot do is reject the Second Vatican Council, deny the legitimacy of the Novus Ordo, or choose to be disobedient to the competent authority.

What is Sedevacantism?

One of the loudest voices within radical traditionalism (at least on Twitter) is sedevacantism. Sede means “seat” in Latin and vacante means “empty.” Sedevacantists believe that due to formal heresy, the sitting pope lost the papacy. Usually, these groups will maintain that Pope Pius XII was the last valid pope, others will make arguments for Pope John XXIII and I have even heard one argument for Pope Paul VI (though this one makes the least sense).

Mario Derksen of “Novus Ordo Watch” in his talk “Eclipse of the Church: The Case for Sedevacantism” on October 8, 2021 lays out his arguments. I do not intend to litigate them here, but I will share part of the conclusion of his talk:

“If Francis and his five predecessors of unhappy memory were true Popes, then the forces of darkness would indeed have prevailed. Then the ‘most deadly foes of the Catholic religion,’ as Pope Pius IX called them, would have triumphed, then the ‘proud gates of hell’ would have succeeded in overthrowing the Chair of Truth and turning it into a fount of blasphemy and heresy. Then what had been the ‘citadel and bulwark of the Catholic faith’ would have become the bulldozer of Catholicism.”

So, for the sedevacantist, none of the Popes since Pope Pius XII have been true Popes. For those who are curious, that would be since 1958. For the last 65 years, the Members of the Body of Christ have been misled en masse, according to this view. Further, with virtually all of the cardinals, bishops, and priests complicit in this great apostasy, how are we to restore the Church to its former glory?

Again, I do not intend to debate sedevacantism here because, frankly, I think the position is so intuitively absurd that it would be a waste of time to do so. If Mario Derksen is being honest about his own conclusions, he would likely agree. In the paragraph directly before what I have already quoted, he says:

“Yes, we are happy to call it ‘Sedevacantism,’ but it really isn’t an ‘-ism’ other than Catholicism during these perplexing times. It is a theological position that ‘creates itself’, as it were, after we’ve ruled out the things we know to be impossible in light of the timeless truths of the Catholic Faith. Sedevacantism is what is left once we have rejected what is clearly false.”

In other words, in the face of the entire Mystical Body of Christ on Earth, including five legitimately elected Popes, the sedevacantist chooses to trust his or her feelings rather than trusting that the Holy Spirit guides and guards the Church. I cannot think of anything more modernist than that.

However, I will be honest. I am sympathetic to the sedevacantist view. We do live in troubling times. The Popes of recent memory, even the amazing St. John Paul II and the incredible Pope Benedict XVI, have made some strange choices and prudential decisions. Further, many bishops and priests have said and done horrifically scandalous things without any sense of justice of discipline meted out by the Church. But this is not an excuse to abandon reason and play the hero who is “preserving” the Church precisely by leaving it. Because, make no mistake, sedevacantism is formal schism.

Though there are many independent sedevacantist churches, the most prominent are the Roman Catholic Institute (RCI), Most Holy Family Monastery (MHFM), Society of St. Pius V (SSPV), St. Gertrude the Great Church in Cincinnati, Ohio, and the Congregation of Mary Immaculate Queen (CMRI). If you want a more substantive refutation of Sedevacantism, I would recommend this fantastic resource from Noah Perez at Catholicism Coffee entitled “3 New Arguments Against Sedevacantism.”

What is the Society of St. Pius X (SSPX)?

In this article I want to outline some of the dangers of radical traditionalism. This article would get far too broad if I began refuting various points or getting into the nitty gritty. Those resources exist. My goal, again, is only to show some of the spiritual dangers posed by sedevacantist and non-sedevacantist radical traditionalists.

The largest group of “radical traditionalist Catholicism” is the Society of St. Pius X (SSPX). Officially, the SSPX is not sedevacantist. They acknowledge the legitimacy of the Roman Pontiff and his predecessors. However, they reject the Second Vatican Council because they believe it contains theological errors and heresy. They reject large parts of the 1983 Code of Canon Law. Over half of priests and most of the original and current leadership of SSPX reject the New Mass as containing elements dangerous for the Faith.

Since the days of Archbishop Marcel Lefevbre, they have conducted illicit ordinations of bishops and priests and consecrations. The Society has even discouraged its followers from attending the Latin Mass offered by priests in full and manifest union with Rome because of the belief that these ordinations are deficient because they were conducted by a revised rite.

The website of the Society of Saint Pius X claims that “no canonical censures against the SSPX have ever existed (SSPX).” They also claim that the “persecution” of the SSPX is political in nature and that any notions of excommunication and schism are “false accusations.” To the contrary, Pope St. John Paul II through the Prefect of the Vatican’s Congregation for Bishops publicly decreed on July 1, 1988 that Archbishop Marcel Lefevbre and the four new bishops he consecrated illicitly had incurred the penalty of excommunication. The legitimacy of these excommunications was further clarified and reiterated by the Vatican in 1996 and 1998.

More recently, Pope Benedict XVI and Pope Francis have made great strides in attempting to normalize the canonical status of the SSPX. Admittedly the level of ambiguity of their current canonical status among informed and very bright Catholics is puzzling to me. What is clear to me, though, is the spirit of disobedience that runs rampant through the SSPX. For example, the SSPX do not believe that they are in Schism (or ever were) nor do they believe that Archbishop Lefebvre was excommunicated (he was and that excommunication has not been lifted). Their reasoning can be found on their own website archives:

“No penalty is ever incurred without committing a subjective mortal sin (canons 1321 §1, 1323 70). Now, Archbishop Lefebvre made it amply clear that he was bound in conscience to do what he could do to continue the Catholic priesthood and that he was obeying God in going ahead with the consecrations (Cf. the Sermon of June 30, 1988, and Archbishop Lefebvre and the Vatican, p. 136). Hence, even if he had been wrong, there would be no subjective sin (SSPX).”

Archbishop Lefevbre believed, erroneously, that if he did not gravely disobey the Pope, then the Catholic priesthood would not continue. And they say that this was not a mortal sin; actually, they say that it was no sin at all. There are recent books that continue this line of thinking, such as SSPX “apologist” Kennedy Hall’s new defense of the Society. This thinking is ridiculous and insidious. For a more sufficient refutation of this line of reasoning, I would recommend this 2008 article on the excommunications from Cathy Caridi, J.C.L. of Canon Law Made Easy.

The disobedience of the SSPX is insidious because they believe they are the saviors of Catholicism and that they alone are safeguarding Tradition from the Modernist Church. However, unlike the sedevacantists, they still acknowledge the rightfully elected Pope and his authority. They simply choose to be disobedient. In some regards, this position is even less tenable and less sympathetic than full-blown sedevacantism.

The SSPX has significantly more faculties under some of the allowances granted by Pope Francis. Pope Francis gave priests of the SSPX faculties to validly and licitly absolve sins; this is a faculty granted by the local ordinary regularly. They were also granted faculties to witness Holy Matrimony validly and licitly. Those within the Society argue that this shows that they are not in schism and they are in union with Rome. I think it says more about Holy Mother Church’s care for souls who are currently under the care of the Society than it does about the priests and leadership of SSPX. These are not canonical changes; they are indults (extension of legal authority in an action that the Church does not sanction).

The reality is that the SSPX is not in full communion with the Catholic Church, they have no canonical status in the Church, and they are in schism (just as the Orthodox Churches are in schism). There is an excellent compilation of references by prominent clergymen about the reality of schism of the SSPX by no less than Cardinals Burke and Mueller here.

A Schismatic Spirit is Deadly

The Church of Jesus Christ is the Catholic Church, which is One, Holy, Catholic, and Apostolic. Sedevacantism and positions such as that of the SSPX do harm to each of the four marks of the Church. The clear and manifest schism of sedevacantism is a wound to all four marks of the Church, but so is the ambiguous and insidious schismatic spirit of the SSPX.

The Church of Jesus Christ is one, with Christ as Head and we as Members of His Mystical Body. This is an invisible reality but it is also clearly visible and hierarchical. As a Catholic, to reject the Vicar of Christ as the head of the Church on Earth is to reject Christ Himself. It is to cut off oneself from the Church. Of course, we pray for reconciliation and unity! As long as someone has breath in their lungs it is not too late to repent and return. However, we need to understand that schism is a grave evil on the same canonical level as formal heresy and apostasy. To leave the Barque of Peter in times of turbulent water is a misguided plan.

Yes, times are difficult. Yes, the Church is in crisis. But Jesus Christ is not in crisis. He is asleep on the bench as the waves and wind rock and batter the boat. He is with us and all we need to do is call upon Him; He will calm the raging sea. Instead, if we trust in our own power, we will drown. If we make ourselves the authority, we will be doing the will of the Enemy rather than the Holy Will of the Father. If we are to love Christ and His one, true Church then we must avoid radical traditionalism and every sense of a schismatic spirit with a holy fervor. Noone knows better than Holy Mother Church. Times are tough. But the Church of Jesus Christ is the one place to be. A schismatic spirit is deadly to the soul.

As St. Augustine said: “Bad times, hard times, this is what people keep saying; but let us live well, and times shall be good. We are the times: Such as we are, such are the times.”

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Introduction

Each person has a slightly different perspective, even if the truth remains the same. The reality of the object under observation does not change because someone is viewing it. Instead, we just see it differently. This can result from different individual experiences, genetic predispositions, cultural or religious backgrounds, and even the context of a given moment. Sometimes, making good distinctions is finding the both/and that characterizes the Catholic approach rather than a sterile either/or approach.

Most words have one particular meaning, but there are some words which are packed with multiple meanings. Words which hold the most versatility of meaning are those things that are most fundamental to human existence: water, fire, and the sun. Water is life-giving but it can cause us to drown. Fire gives warmth and cooks our food, but it can easily kill us as well. One of the most vital substances in our life is blood. That is what I want to investigate today, especially the symbolic meaning of blood in Sacred Scripture.

What is the symbolic meaning of blood? Oftentimes, when we hear the word blood, a few different things might come to mind. One of the first things I think about is vampires, horror movies, and Halloween. A medical professional might immediately think of life and a healthy circulatory system. Most of the time when we see blood, it is associated with injury, bleeding, and the resulting pain, trauma, and potentially medical procedures. Or maybe human blood did not even come to mind, maybe you pictured a nice, juicy ribeye steak.

Whatever the case may be, blood is vital to our being alive. But seeing it outside of our body’s is an indication that something is seriously wrong. The imagery and symbolism of blood in the Bible is no less complicated and really interesting to investigate.

Old Testament

Cain and Abel - Innocent Blood Crying Out to God

In the fourth Chapter of the Book of Genesis, after the Fall of man, we the sons of Adam: Cain and Abel. Abel is a shepherd and Cain works the ground. God was pleased with Abel’s offering but not with Cain’s. The response of Cain was anger and God offered him a warning: “...if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it (Gen. 4:7).”

Cain, in anger and jealousy, committed the first murder. The unity of the family of man was shattered. Not only was it murder, it was fratricide.

“Then the Lord said to Cain, ‘Where is Abel your brother?’ He said, ‘I do not know; am I my brother's keeper?’ And the Lord said, ‘What have you done? The voice of your brother's blood is crying to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. When you work the ground, it shall no longer yield to you its strength. You shall be a fugitive and a wanderer on the earth (Gen. 4:9-12).’”

We know from the first two chapters of Genesis that God created man in His image and likeness, and we know that He breathed life into the first man. Human life is precious to God. The shedding of innocent human blood, by Cain, is an abomination. The voice of Abel’s blood, the Lord says, is crying out to Him from the ground. This is an odd thing to say. Blood does not usually cry out. God is highlighting that innocent human life and the bodily integrity of that innocent person is important to Him. The shedding of innocent blood cries out for justice.

The innocent blood of Abel has even cursed the ground, by Cain’s hand. Cain is a worker of the ground and now it bears him nothing, and it is all his doing. Thus, we see the devastating effects of sin. Even once forgiven, some sins, like murder, can never be put right. Though God does not destroy Cain, He rightly demands restitution and even dishes out divine punishment in justice. So far, we see that blood is life and innocent life belongs untouched. Further, when innocent blood is spilled, there are catastrophic consequences.

Exodus - the Nile Turning to Blood

During the ten plagues of the Lord against Pharaoh in the Book of Exodus and the false Egyptian deities, He turns the Nile River to blood. Pharaoh, yet again, did not let the Israelites go out into the desert to worship God. Like the murder of Abel by his brother Cain, this direct refusal to obey God demands justice and retribution. God demonstrates his power over nature and his power over the Egyptian god Hapi who the Egyptians believed to bring fertility to the land with the annual flooding of the Nile.

Just as blood is necessary in the human body, water is necessary in the veins of Egypt to sustain and irrigate the crops. By turning the Nile to blood, fish died, the water was non-potable, and the economy of the region took a severe hit. It is interesting that blood, which is so necessary for life, was the cause of so much death and chaos. Though blood in the Nile was death for the Egyptians, it was eventually life and freedom for the Israelites.

Exodus - the Blood of the Passover Lamb

This dual symbolism of blood, of life and death, is exceptionally prominent in the Passover. The Israelites are in bondage to the Egyptians and over the course of nine plagues, Pharaoh refused to let God’s People go into the wilderness to worship Him. In the tenth and final plague, God took the lives of every firstborn in the land. The way that Angel of Death would know to “pass over” the homes of the Israelites, and thus spare the firstborn, was to sacrifice a lamb and mark their doorposts with its blood. The next day, they hastily departed from Egypt and were freed.

In the Passover, we see the blood of the lamb preserving the Israelites from death. Some time later, we see the Blood of Jesus, the Lamb of God, preserving those in covenant with Him from eternal death. By the death of this sacrificial lamb, the People of God were granted life. Not only were they preserved from life, but the blood of the lamb allowed them to enter into a new life of freedom.

The Old Law and Animal Sacrifice

In the Old Covenant, animals were offered as sacrifices, first on makeshift altars, then the Tabernacle in the wilderness, and then later in the Temple in Jerusalem. The animal was slaughtered in a particular, ritualistic way and the blood of the animal was offered on the altar. Then, the remaining portions of the animal were consumed. Though, as I mentioned, the blood of animals could not be eaten.

We read in Genesis 9:4: “But you shall not eat flesh with its life, that is, its blood (Gen. 9:4)” and in Leviticus 17:14:

“For the life of every creature is its blood: its blood is its life. Therefore I have said to the people of Israel, You shall not eat the blood of any creature, for the life of every creature is its blood. Whoever eats it shall be cut off (Lev. 17:14).”

This understanding of blood being life does not only apply to animals. The name of Adam, the first man, is derived from two Hebrew words: dam and adamah. Adamah means earth or ground, because God formed him from the dust of the ground. The second word dam means “blood” because he is not a clay sculpture; he is a living man, who has blood coursing through his veins.

Since the first man, blood has been integral to the covenants of God. The covenant with Adam was made in his being given life, by God mixing blood and earth. The covenant with Abraham required animal sacrifice and thus blood was spilled. Further, the sign of the covenant with Abraham was circumcision. The Noahic Covenant likewise has a connection to blood and animal sacrifice. When Noah and his family emerged from the Ark, they took some of every clean animal and bird and offered them upon the altar. We have already spoken on some elements of the Mosaic Covenant. The final Old Covenant is the covenant with David.

Under David, animal sacrifice continued, but we see a different connection with blood. In this case, the covenant with David refers to establishing his kingdom forever, through his bloodline. The ancient Jewish understanding of bloodlines is quite potent, in no small part because of the division of the twelve tribes of the sons of Jacob.

Sprinkling Blood on the Congregation

Before we move on to the New Covenant, I want to look at one more event that might be peculiar to modern sensibilities. When Moses delivered the Law to the People, they said to him: “All the words that the Lord has spoken we will do (Ex. 24:3).” After this, he wrote down all the words of the Lord and got up early to build an altar. He sent off young men of Israel to offer burnt offerings and sacrifice animals to God. Then, he gathered half of the blood and put it in basins and half of the blood was thrown against the altar.

After this, Moses read the Ten Commandments and the entire Mosaic Law and then he took the blood and threw it on the people! That is not normal and not something that had been done before. So, what is Moses doing? Well, blood is life. This was the confirming of the covenant of Moses between God and His People. Moses said to the people: “Behold the blood of the covenant that the Lord has made with you in accordance with all these words (Ex. 24:8).” Covenants are more than mere earthly promises because they are based on the steadfast love and fidelity of Almighty God. A covenant made in blood is unbreakable, especially when God is involved.

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The New Testament

Blood of the New Covenant - the New Passover

Now is a good time to move on to the New Covenant. At the Last Supper, Jesus says that He is establishing a new and everlasting Covenant in His Blood. When blessing the cup of wine, Jesus said: “This cup that is poured out for you is the new covenant in my blood. But behold, the hand of him who betrays me is with me on the table (Lk. 22:20-21).” And, of course, Jesus knew what was coming imminently.

In Catholic understanding, the Last Supper is not just some ritual, it is intimately and metaphysically connected with the Passion, Death, and Resurrection of Jesus. So, the cup which Jesus gave to His Apostles on the night before He was to suffer was not a metaphor. Outside of space and time, Jesus held in His holy and venerable Hands His own Blood shed on the Cross for the salvation of man. There is a lot more to say here, but if you want to learn more about the Holy Mass and this subject, in particular, check out Praying the Mass in the back catalog, especially sessions 4 and 5.

Of course the Blood of the Lamb of God, Jesus, is a New Passover. By being covered by the Blood of the Lamb through Baptism, we enter into a covenant relationship with God. We are marked for eternal life and as long as we remain in Christ and He in us, everlasting death will not touch us.

Blood and Water Pouring from the Side of Christ

The Holy Blood of the God-man is far more precious than anything that came before. If the blood of Abel cried out from the ground for justice, imagine the crying out from the ground of the innocent Blood of the Son of God! Jesus, unlike Abel, went to His death willingly. So, the justice in Christ’s Cross is that His love and mercy be fulfilled and sinful man would be redeemed.

When Jesus breathed His last, the centurion at the foot of the Cross, traditionally known as St. Longinus, thrust his spear into the side of Christ. In a moment which is miraculous and beautiful, blood and water flowed. The life-giving Blood of Jesus Christ, shed on the Cross, began the restoration of all of Creation. In the water, we see the Sacrament of Baptism. In the Blood, we see the Holy Eucharist. By these great Sacraments, we are reconciled with Almighty God. In Baptism, we die with Him and rise with Him; in a real sense, His Blood washes us clean. In the Holy Eucharist, we bring the Body and Blood of Jesus into our own body and soul. Our blood mixes with His.

The Blood of the Martyrs

The word martyrs means witnesses in Greek. The tradition of the Church, there is white martyrdom and red martyrdom. White martyrdom is where a person lives their life as a shining witness to Christ and the Gospel. Red martyrdom is called this because of the blood of the martyrs being shed. Out of love of Christ, the martyrs face death rather than renounce Christ. Their lives and the shedding of their blood become a testament to their convictions and God’s grace.

In the Book of Revelation chapter 16, the bowls of wrath are being poured out by seven angels in the vision of St. John. Many of these plagues mirror the plagues of the Exodus. The third angel poured out his bowl into the rivers and they became blood, exactly like the Nile turning to blood. St. John records the angel saying:

“Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of the saints and prophets, and you have given them blood to drink. It is what they deserve! (Rev. 16:5-6)”

In God’s justice, those who spill innocent blood earn just judgment, just like Cain for killing his brother Abel. But God is teaching us that His justice always triumphs. In the Cross of Jesus, we know that His justice is accompanied by love and mercy. But what do the saints and prophets merit by the shedding of their blood for the love of God? They receive eternal life in Heaven with God forever! And what is more, the Church benefits from their martyrdom in torrents of grace.

The ecclesial writer Tertullian is often quoted as saying, “The blood of the martyrs is the seed of the Church.” But this quote cannot be sourced effectively. What he says in Apologeticus in Latin is “Plures efficimur, quotiens metimur a vobis: semen est sanguis Christianorum” which more literally translated it: “When you reap us, we multiply. The blood of Christians is seed.” Both phrases show that when Christians are killed for love of Jesus, the Church abounds in grace all the more. But I love this detail of the more literal translation: “when you reap us, we multiply.” God does not desire the death of the innocent, as we saw with Cain and Abel. But He does allow it and He brings a greater good from it. When we are reaped by God, the chaff of our sinfulness falls away and the grain is all that remains. We enter Heaven in the triumph of Christ’s Cross. All you holy men and women martyrs for Jesus, pray for us!

The Both/And, Meaning, and Good Distinctions

I hope that this little walk through Sacred Scripture has been interesting. It certainly was for me when putting it together! What God has revealed to us is so marvelous. He writes straight with crooked lines over the course of millenia. He is so immensely practical, as well. God knows that we are body and soul, and so he uses symbols like blood to communicate His perfect love, gratuitous mercy, and steadfast justice to us.

But I hope that this conversation about the many meanings of blood shows us that the both/and approach is far more fruitful than a limiting either/or approach. Words have meaning, regardless of what modern society and academia say. But that does not preclude words from having layers of true meaning. It is good to apply this lesson about the multiplicity of meaning to other topics, as they arise.

So, next time you are talking to someone and they say, “No, no. That only means this!” And you start getting frustrated and you start “seeing red,” think about your blood pressure which is probably rising, take a deep breath, and make some good distinctions!

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EPISODE 3 - BEING JUST THE RIGHT AMOUNT OF OPEN-MINDED

In episode 3, Teresa Morris and Will Wright begin by discussing a quote from G.K. Chesterton: “The object of an open mind is that of an open mouth, to shut it again on something solid.” How can we be open-minded while holding to our convictions? How can we have a fruitful conversation with someone with whom we vehemently disagree about an important matter? Was Abraham Lincoln a good president? Okay… Honest Abe comes up, but it’s tangential… Listen to Episode 3 today!

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In today’s episode, Teresa Morris explains the nature of the Moral Act. How can we know what is right and wrong? We know that we should do good and avoid evil? But how do we actually go about this? We cannot judge people, but we can and should judge actions. You are certain to find this episode incredibly informative and worth perhaps more than one listen through!

What is Ethics?

• Every science, study of knowledge, or discipline has first principles which speak to what that particular area of study is oriented towards

• EX: We need to know what we are doing and why when we are studying Chemistry, Medicine, Art, etc.

• Philosophy has many different branches: Metaphysics, Epistemology, Logic, Phenomenology, etc.

• Ethics is a particular branch of Philosophy, whose first principle is “Do Good, Avoid Evil”. Everything Ethics seeks to do and evaluate rests on this fundamental, self-evident principle. We say this is a self-evident principle because we do not need someone else to explain this to us or provide clarity, we naturally understand it as true. If we think purely in a physical sense and think about if a baby places their hand on a hot stove, they will immediately remove it. Noone has to explain this to the child or those observing them that the action of removing a hand from something harmful makes sense. Similarly, we have this truth written into our beings for things regarding morality. Noone has to explain to us that violence or murder done to another is wrong. We naturally recognize life as a good and avoid actions that could cause harm to it both in ourselves and others. So human actions are naturally ordered and inclined towards the choosing of the good and thus the avoidance of evil. Is there a gray area in there somewhere? Sure. We will talk about that in a later episode, but it is good to at least acknowledge right off the bat that not everything in morality is black and white. Some things are cut and dry, but not everything is so simple

• Quickly define a few terms right off the bat:

• Disordered: not saying the person is disordered or has a disorder. Just that an action is not ordered towards what it is made for.

• Evil/Good: A good thing is the kind of thing it is meant to be. An apple tree grows apples. A teacher teaches. A If my water bottle is leaking water everywhere, it is not a good water bottle. I am not saying anything about the morality or character of the water bottle, simply that it is not fulfilling its end

• Evil: can exist in multiple senses, but there can be grave evil or natural evils, which is referencing the lack of a due good or something that ought to be there. EX: someone born without a limb. When we say an action is evil we tend to mean in the moral sense but again, we are not saying the person doing it is evil, but rather that the action itself is not oriented towards what human beings are ultimately made for or what the purpose of that particular action itself is.

• The Mystery of Human Suffering (From the Archives)

• It is worth noting that while we desire to do good and avoid evil, that can often play out incorrectly either through a misunderstanding of what the good is in a particular scenario, an evil being wrongly perceived as a good (EX: abortion as a good for women) or simply ones will failing to choose the right thing. Which happens to all of us all of the time. There is an argument to be made that everything we do is because we think in some sense it is good or will make us happy. Those actions we take to achieve said happiness may well be gravely disordered.

Why does understanding the nature of an action matter?

• In being able to identify particular aspects of an action and determine whether they are good, bad or neutral, it helps us understand our own actions, inform and examine our consciences, and make better choices overall. Do Good and Avoid Evil

• Pushback: this will make me walk through the world judging everyone. If studying ethics does that, it is being done incorrectly. Clear principles actually free us to make clear judgements about actions and not the characters of others. I cannot know another's soul the moment they act, therefore I cannot judge them.

• Aquinas: Freedom to choose the good // ultimate flourishing and happiness

Evaluation of a human act

• Moral act vs. human act

• Acts of man : things humans do

• Not deliberately willed

• EX: digestion, habits, etc.

• Moral act

• Freely chosen by the agent

• Person doing the action

• FREE: one with at least two options

• “No action can be good unless it is freely chosen” St. Augustine

• Agent has control, free will, and knowledge of what he is doing

Components of an Act: Formula for understanding

• The moral act is made up of three parts. I tend to think of this as a bullseye with the core of the action being most significant and then each outward layer or ring beyond progressively becoming less significant. All three are necessary aspects to make up the action and inform its morality, but the single most important aspect of any moral act is the object.

Object

• What the action is: concrete action taken

• Most watered-down “verb” of the act. What did the agent choose to do?

• EX: stealing a Gatoraidfrom walmart before a game

• Morally good/bad/neutral

• Most actions are good or neutral in their object, but there are a few intrinsically/inherently evil acts, which means they are always wrong

• EX: murder, abuse, chattel slavery, torture etc.

• This is incredibly helpful in medicine when we are attempting to be very clear on what is actually happening, or when certain actions become convoluted. For example, in recent months there has been a lot of misunderstanding between abortions and miscarriages, and referencing them both as the same thing. But if we can name the object of both those actions, we can see that, before we even look at intention or circumstance, they are different. The object of an abortion is the intentional ending of an innocent human life. The object of a miscarriage actually isn’t a moral act at all because there is no free choice; something happened in the woman’s body that caused the preborn baby to die. Even though the effects of the two are the same, a baby’s life has ended, but the actions that caused the death are radically different.

Intention

• Why is the agent doing the action?

• What is the intended outcome?

• Can the change good or neutral acts to bad actions?

• EX: doing volunteer work in order to be praised for it

• Good intentions cannot justify evil actions

• We can never do evil to obtain a good

• Killing someone to avenge family member (Godfather)

• For an action to be considered “praiseworthy”, both object and intention must be good. Cannot have discretion between the two

Circumstance

• To whom, how often, W’s, age, effects, outcome, etc.

• Can only change gravity and level of moral responsibility or culpability: Sliding scale

• EX: cheating on a spelling test in 2nd grade vs. the SAT in 11th grade

• EX: 30 year old knows more than a 6 year old

• EX 2: First/Second degree murder. Some actions are more serious than others. This is one of the reasons we can place a greater importance on some issues in regards to voting than others, even if all of them involve the good intentions of the care of human beings.

• Cannot make a good action bad or a bad action good. So the circumstance in which someone cheats on their spouse because they were super tempted or had fallen in love doesn’t make it ok.

• All circumstance changes is responsibility of the agent, not the action itself. For example, there is is never going to be a circumstance (age, where in the world, time of day, etc.) that is going to make chattel slavery ok

Evaluating the Act

• All 3 (object, intention, and circumstance) must be morally good or neutral

• Limitations to voluntariness do exist (later pod)

• If an agent is not acting in full freedom for some reason

• Ignorance, Passion, Fear, Force Habit

• All we can judge is the action, not the person doing the action

• Judging Actions, Not People (from the Archives)

• Cannot make character claims or judgements

Conclusion

• Everything in the universe is ordered towards something, and our actions are no different. Countless factors contribute to why or how or where or when someone chooses to do a thing. In disciplines like Law or Medicine, an objective claim is needed in evaluating human action, but the same is true in our own lives. Our daily decisions need to be well ordered for human flourishing and fulfillment. We need to be aware of what we are seeking on a daily basis.

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EPISODE 1 - The Intersection of Philosophy & Theology

In this first video of Good Distinctions, Teresa Morris and Will Wright introduce themselves and talk about what inspired them to get into the study of Philosophy and Theology. Further, they talk about how these two fields intersect and interact and why BOTH are necessary if we are to come to the knowledge of truth. If you have found this conversation engaging and worthwhile and look forward to more content, please like, subscribe, and share!

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Introduction

If you ask the average American on the street what religious freedom is, you will get all sorts of different ideas. Some places, you will hear: “keep your religion to yourself. Haven’t you heard of the separation of Church and State?” Others might answer: “People are free to believe whatever they want. Who am I to judge if they’re right or not?” Still others might claim that religious freedom means the ability to pray privately however you want.

None of these are what religious freedom actually is specifically. But it should also be noted that the American constitutional notion of religious freedom is not precisely what the Catholic Church holds religious freedom to be. And, so, the object of today’s exploration is to look at what religious freedom is in the United States of America. Then, more importantly, to view what religious freedom is, in principle, as defined by the Catholic Church at the Second Vatican Council.

Separation of Church and State

The First Amendment of the Constitution of the United States, the first of the ten amendments which comprise the Bill of Rights, adopted on December 15, 1791, reads thusly:

“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.”

For our purposes we will focus on the first phrase: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof…” This is known as the Establishment Clause of the First Amendment.

I do not have the time or space here to provide an exhaustive account of American jurisprudence on the matter of religious liberty. But, I do want to draw out a few key moments in American History where this question came up and which will give us a clearer view of what religious freedom is.

Thomas Jefferson’s Danbury Letter

In a letter to the Danbury Baptists, Thomas Jefferson wrote:

“Gentlemen

The affectionate sentiments of esteem and approbation which you are so good as to express towards me, on behalf of the Danbury Baptist association, give me the highest satisfaction. my duties dictate a faithful and zealous pursuit of the interests of my constituents, & in proportion as they are persuaded of my fidelity to those duties, the discharge of them becomes more and more pleasing.

Believing with you that religion is a matter which lies solely between Man & his God, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, & not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should "make no law respecting an establishment of religion, or prohibiting the free exercise thereof," thus building a wall of separation between Church & State. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties.

I reciprocate your kind prayers for the protection & blessing of the common father and creator of man, and tender you for yourselves & your religious association, assurances of my high respect & esteem (Danbury Letter).”

He wrote this letter in response to a letter from the Danbury Baptists in order to explain his views on federalism and the meaning of the Establishment Clause. The main meaning of his “wall of separation between Church & State” is an assurance that the government would not interfere with the church of the Danbury Baptists or give special treatment to any particular religion or sect. Justice Hugo Black, an appointee of Franklin Roosevelt to the Supreme Court, would even refer later to the Danbury explanation as an “almost authoritative declaration” of the Founders’ intent for the Establishment Clause (cf. Bill of Rights Institute).

Two days after sending this letter, though, Jefferson attended a religious service in the House of Representatives location in the Capitol. As Daniel Roeber notes: “Jefferson and others recognized the benefits of developing a national identity that transcended interdenominational division (Roeber).” Yet, since 1795, public worship was administered at the partially completed Capitol Building each Sunday at noon (cf. ibid).

Religious liberty was the motivation of the Plymouth Pilgrims and many Catholics who settled in Maryland. However, the colonial period was far from united on religious matters. Protestant sects disagreed amongst themselves. Catholics were seen as untrustworthy papists of low social stature. Jewish people were tolerated, at best. The nascent country needed an identity which transcended these divisions. The importance of developing a national identity was something that would take over a hundred years more as most identified most readily with their own state.

Lemon V. Kurtzman and the Three Pronged Test (1971)

Let us now skip forward quite a bit to 1971. In that year, a case was brought to the Supreme Court in which the Court considered whether a law in Pennsylvania violated the Establishment Clause. The law reimbursed religious schools with state funds for textbooks and salaries for teachers for non-public, non-secular schools. The Court responded 8-0 with a three-pronged test for determining whether a given statute is constitutional.

The government may assist religion only if:

• The primary purpose of the assistance is secular

• The assistance must neither promote nor inhibit religion, and

• There is no excessive entanglement between church and state

In this specific case, the Pennsylvania law was struck down because of excessive entanglement between church and state. It is worth noticing here what is implicit: there is nothing wrong, in the American understanding, with some implicit entanglement between Church and State. The issue, ultimately, is when the line is crossed towards “excessive.”

Marsh v. Chambers (1983)

The Nebraska legislature opened each of its sessions with a publicly funded chaplain offering a prayer. The Supreme Court, in Marsh v. Chambers (1983) determined that this was NOT a violation of the Establishment Clause. Though this instance does not pass the “Lemon” three-pronged test, the Justices argued that there is a long historical custom going back to the Continental Congress and the very Congress that resulted in the Bill of Rights.

In the majority opinion, Chief Justice Warren Burger wrote:

“In light of the unambiguous and unbroken history of more than 200 years, there can be no doubt that the practice of opening legislative sessions with prayer has become part of the fabric of our society. To invoke Divine guidance on a public body entrusted with making the laws is not, in these circumstances, an ‘establishment’ of religion or a step toward establishment; it is simply a tolerable acknowledgment of beliefs widely held among the people of this country (Citation: 463 US 783).”

As we saw with the Capitol Building services, there is not a strict and non-transversable wall of separation of Church and State.

Other Supreme Court Cases

I now want to walk through several other Supreme Court cases that touched on religious liberty. Again, this list is not exhaustive, but it can help us round out our picture.

Reynolds v. United States (1879)

In 1879, in Reynolds v. United States, the Court upheld a federal law banning polygamy. They claimed that the Free Exercise Clause of the First Amendment forbids government from regulating belief but that government can nonetheless punish acts which it judges to be criminal, regardless of religious belief.

Torcaso v. Watkins (1961)

As of 1961, the State of Maryland had a requirement that a candidate for public office needed to declare that they believed in God in order to be eligible for the position. Unanimously, in Torcaso v. Watkins, the Court agreed that this gives preference to believers who were willing to publicly profess; therefore, Maryland was aiding theistic religions and beliefs overr atheistic ones.

Engel v. Vitale (1962)

In the 1962 case Engel v. Vitale, the Court ruled 6-1 that a New York prayer to begin the school day was unconstitutional and in violation of the Establishment Clause despite being a nondenominational prayer.

Abington v. Schempp & Murray v. Curlett (1963)

The following year in 1963, the Court heard the case of Abington v. Schempp and the related case of Murray v. Curlett. In both cases, public schools were involving students in daily Bible readings and in the latter case of the daily recitation of the Lord’s Prayer. Both of these cases were seen as violating both the Establishment Clause and the Free Exercise Clause.

Wisconsin v. Yoder (1972)

In 1972, Amish parents sued the State of Wisconsin for requiring that their children attend school until the age of 16. The unanimous decision held that the Amish teens were exempt from the state law of requiring 14 to 16 year olds to attend school because the Amish religion required a living apart from worldly influences. In other words, though it was in the state’s interest that the children receive two years more schooling, this did not outweigh the free exercise of the religion of the Amish.

McDaniel v. Paty (1978)

A Tennessee law barring clergymen from serving in public office was challenged in 1978 in McDaniel v. Paty. The Court unanimously ruled that this law was a violation of the Free Exercise Clause of the First Amendment (as well as the Fourteenth Amendment) because it made holding public office contingent on surrendering religious beliefs.

Church of the Lukumi Babalu Aye v. City of Hialeah (1993)

In 1993, the Court heard Church of the Lukumi Babalu Aye v. City of Hialeah. There were ordinances passed by the city of Hialeah, Florida that banned animal sacrifice. These laws were not written in a neutral and generally applicable way. They specifically targeted Santeria, a Afro-Caribbean religion based on Yoruba and some Catholic elements. Because animal sacrifice is an important part of Santeria, the Court ruled that the ordinances were designed as a form of religious persecution in violation of the Free Exercise Clause.

Santa Fe Independent School District v. Doe (2000)

The Sante Fe Independent School District of Texas in 2000 had a policy permitting student-led, student-initiated prayer at football games. In a 6-3 decision, the Court upheld an appellate court’s ruling that this was a violation of the Establishment Clause. The school district tried to argue that because it was student led and initiated, it was private speech, and, thus, protected under the First Amendment. However, Justice John Paul Stevens argued that it was not private speech because it was done over the P.A. system, by a student body representative, under school faculty supervision, and under school policy. Also, it did not pass the “Lemon” test because it did not have a secular purpose and was implemented with the purpose of endorsing school prayer.

Elk Grove Unified School District v. Newdow (2004)

California’s Elk Grove Unified School District v. Newdow in 2004 investigated the policy requiring each elementary school class to say the Pledge of Allegiance daily. Michael Newdow, a father of one of the students, challenged this because of the words therein contained of “under God.” Because Newdow did not have custody of the child, he did not have standing to bring the case to court. However, in concurring opinions, Justices William Rehnquist, Sandra Day O’Connor, and Clarence Thomas, said that the words “under God” do NOT violate the Establishment Clause.

As the Bill of Rights Institute reports:

“Further, they noted, ‘the phrase ‘under God’ in the Pledge seems, as a historical matter, to sum up the attitude of the Nation’s leaders, and to manifest itself in many of our public observances. Examples of patriotic invocations of God and official acknowledgments of religion’s role in our Nation’s history abound.’ They concluded that ‘the recital, in a patriotic ceremony pledging allegiance to the flag and to the Nation, of the descriptive phrase ‘under God’ cannot possibly lead to the establishment of a religion, or anything like it’ (Bill of Rights Institute).”

Van Orden v. Perry (2005)

In a similar case in Van Orden V. Perry in 2005, in a 5-4 decision, the Court determined that a monument inscribed with the Ten Commandments on Texas State Capitol grounds did not violate the Establishment Clause. There were 38 other monuments on the grounds and highlighted different parts of Texan history.

Justice William Rehnquist argued that the monument had a religious message, however, it was presented in a context showing that:

“[a] secular moral message about proper standards of social conduct and a message about the historic relation between those standards and the law.”

Therefore, the religious message is part of a broader context of cultural heritage and patrimony of the people of Texas.

Teaching Evolution in Schools

There are two Supreme Court cases worth looking at briefly which discuss the teaching of evolution in schools. Generally, there is a perceived discrepancy of considerable magnitude between the theory of evolution and the evidence for creation from the Book of Genesis. I am not getting into that minefield right now, but these cases show how religious liberty and the government of the United States interact.

Epperson v. Arkansas (1968)

In Epperson v. Arkansas in 1968, Arkansas passed a law saying that public school teachers were banned from teaching evolution because it was in contradiction with the Bible account of creation.

Justice Abe Fortas wrote in the majority opinion:

“In the present case, there can be no doubt that Arkansas has sought to prevent its teachers from discussing the theory of evolution because it is contrary to the belief of some that the Book of Genesis must be the exclusive source of doctrine as to the origin of man. No suggestion has been made that Arkansas' law may be justified by considerations of state policy other than the religious views of some of its citizens (Epperson v. Arkansas).”

He continued to argue that the law of Arkansas is clearly not a religiously neutral act. Instead it was the targeting of a particular theory on Biblical grounds, literally read. Therefore, it is a violation of the First and Fourteenth Amendments.

Edwards v. Aguillard (1987)

Nineteen years later in Edwards v. Aguillard in 1987, the Court examined a Louisiana law forbidding the teaching of the theory of evolution in public schools unless it was accompanied by an equal treatment of creationism. In a 7-2 decision, the Court declared that this law violated the Establishment Clause because it failed all three parts of the “Lemon” test. It lacked secular purpose, endorsed the view that a supernatural being created mankind, and it entangled the interests of Church and State by seeking “to employ the symbolic and financial support of government to achieve a religious purpose (Citation: 482 US 578).”

The American View of Religious Liberty

In sum, the evolution of religious liberty in the United States has its basis on the cultural milieu of the time. In the colonial period and in the early days of the country, there were few true atheists. Deism was exceptionally popular, but even Deists acknowledge a belief in the Creator. So, a nondenominational prayer to the Creator at the state of a session of Congress was a forgone conclusion. Since that time, the United States of America has become far more cultural, religiously, and politically diverse. As a result of this undeniable diversity, it cannot be said that the United States is currently a Judeo-Christian nation, even if the case can strongly be made that it began that way.

Private speech and religious practice is unambiguously protected. However, as we have seen, the nature of the public exercise of religion is questioned when public funds are in the mix. Each of the examples mentioned above, and where problems usually arise, is in publicly-funded schools, government property or buildings, and in relation to public office. However, the Supreme Court has upheld that religious beliefs which are not criminal are protected in the public sphere. A religious person need not check their religion at the door when engaging in public matters (and how could they, really).

The First Amendment of the Constitution protects all Americans against the establishment of any one religion to the competition or detriment of any others. Any law which would exclude a person from public life on the basis of religion is unconstitutional. And the free exercise of religion is safeguarded and held in a careful balance with the interests of all other religions, beliefs, and ideas.

This reality is a blessing and a curse for Catholics. On the one hand, we have freedom to boldly speak the truth without fear of legal reprisal, within due limits. Yet, on the other hand, there is a bland tolerance of false religions and ideas antithetical to the Gospel of Jesus Christ and His Church.

The Church’s View of Religious Freedom

All of that being said, what is the Catholic view of religious freedom? Is it precisely the American view or are there significant differences? When I speak to American Catholics about this question, there is no real sense of a firm understanding of the Church on the matter. And, frankly, when people read the official Church teaching, they do not understand the nuances offered there. I am going to do my best to help shed some light on the subject!

Dignitatis Humanae

On December 7, 1965, Pope St. Paul VI promulgated a Declaration on Religious Freedom which is one of the sixteen documents of the Second Vatican Council. Dignitatis Humanae (DH) is only fifteen paragraph sections long and is highly worth reading in its entirety. What I will offer here is a brief summary and the main conclusions. In the interest of keeping this to the point, I am going to be looking at three questions:

• What is religious freedom in the eyes of the Catholic Church?

• Why is religious freedom based on human dignity?

• How has God revealed religious liberty?

What is religious freedom in the eyes of the Catholic Church?

God has made Himself known to man, shown us how we are to serve Him, and how we are saved in Christ and come to eternal blessedness. The Church unequivocally affirms in Dignitatis Humanae that:

“We believe that this one true religion subsists in the Catholic and Apostolic Church, to which the Lord Jesus committed the duty of spreading it abroad among all men. Thus He spoke to the Apostles: ‘Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have enjoined upon you’ (Matt. 28: 19-20) (DH, 1).”

Many of those who are suspicious of the Second Vatican Council read this not as the full throated profession of Christ and His Church that it is. Instead, they read the word “subsist” in an uncharitable and ignorant way. We could say that the one true religion IS the Catholic and Apostolic Church, but subsists is actually a richer word. Subsists means to begin in a certain way and remain in that way. In other words, there is no true religion apart from the one, holy, catholic, and apostolic Church of Jesus Christ, as our Lord began it and has constantly sustained it to this day. The Church which, of course, is His own Mystical Body.

The Council Fathers continue:

“On their part, all men are bound to seek the truth, especially in what concerns God and His Church, and to embrace the truth they come to know, and to hold fast to it (DH, 1).”

Elsewhere in Vatican II in the documents Lumen Gentium and Ad Gentes we hear:

“Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved… The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion. He is not saved, however, who, though part of the body of the Church, does not persevere in charity. He remains indeed in the bosom of the Church, but, as it were, only in a ‘bodily’ manner and not ‘in his heart’ (LG, 14).”

For those who claim that Vatican II is weak on doctrine and the truth and is overly ambiguous or some other such nonsense, it is abundantly clear that they never read the documents or they have read them in an uncharitable and ignorant way.

At any rate, all of this being said, what is religious freedom? The Council Fathers write:

“Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society. Therefore it leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ (DH, 1).”

So, the moral duty of man towards the Catholic Church remains untouched by religious freedom. What is vital to understand the Church’s view is that phrase: “immunity from coercion in civil society.” That is the key.

A more substantial definition is then given, with very official verbiage:

“This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits (DH, 2).”

The Church has always held to this doctrine. We know, for example, that the Church has always condemned forced conversions as illegitimate and compelled baptisms as invalid. As St. John Paul II often said: the Faith is always proposed, not imposed.’

Why is religious freedom based on human dignity?

This right to religious freedom is rooted in human dignity. The Church even calls for this right to be enshrined in constitutional law throughout the world.

Our human dignity points to the fact that God endowed man with reason and free will and therefore personal responsibility. We are impelled by human nature and bound by moral obligation to seek the truth, especially religious truth. Once we know the truth, we are bound to adhere to it and order our lives towards it. The Church declares that religious freedom is thus necessary because:

“... men cannot discharge these obligations in a manner in keeping with their own nature unless they enjoy immunity from external coercion as well as psychological freedom (DH, 2).”

There is no love without freedom, there is no seeking of the truth without freedom. So, religious freedom does not belong to feelings and subjective disposition. No. It belongs to the very nature of the human person.

Faith comes from what is heard. And as truth is discovered, “it is by a personal assent that men are to adhere to it,” to use another phrase from Dignitatis Humanae (DH, 2). Personal though this assent is, religious freedom also extends to religious communities. They should not be hindered:

“either by legal measures or by administrative action on the part of government, in the selection, training, appointment, and transferral of their own ministers, in communicating with religious authorities and communities abroad, in erecting buildings for religious purposes, and in the acquisition and use of suitable funds or properties (DH, 4).”

Nor should they be hindered from public teaching and witness of faith, whether spoken or written. As the preeminent religious community, all of these freedoms belong to the family as well.

How has God revealed religious liberty?

In Divine Revelation, the doctrine of religious freedom finds its roots. The Council Fathers write:

“Revelation does not indeed affirm in so many words the right of man to immunity from external coercion in matters religious. It does, however, disclose the dignity of the human person in its full dimensions (DH, 9).”

First and foremost, man’s response to God in faith must be free for it to be legitimate. No one can be forced to become Catholic. The act of faith is a free act. Forcing someone to love is not love at all. As Dignitatis Humanae states:

“It is therefore completely in accord with the nature of faith that in matters religious every manner of coercion on the part of men should be excluded. In consequence, the principle of religious freedom makes no small contribution to the creation of an environment in which men can without hindrance be invited to the Christian faith, embrace it of their own free will, and profess it effectively in their whole manner of life (DH, 10).”

God is very clear, however, in what He has revealed that we are to boldly proclaim the truth. Therefore, are we to be “tolerant” and “accepting” of other religions and simply have a bland indifference? Absolutely not! The Council Fathers write:

“The disciple is bound by a grave obligation toward Christ, his Master, ever more fully to understand the truth received from Him, faithfully to proclaim it, and vigorously to defend it, never-be it understood-having recourse to means that are incompatible with the spirit of the Gospel. At the same time, the charity of Christ urges him to love and have prudence and patience in his dealings with those who are in error or in ignorance with regard to the faith (DH, 14).”

Freedom from Coercion

Freedom from coercion in religious matters is the crux of the Church’s view of religious liberty. Really, it pertains directly to the establishing of an environment in which a person may freely seek and adhere to the one, true religion. Though there are elements of truth outside the Catholic Church, there is no salvation. If someone outside the visible bounds of the Church is saved, it is only by the superabundant merits of Jesus Christ and the instrumentality of the Catholic Church, the sacrament of salvation.

We must not be indifferent. We must boldly preach the truth at all times. And we must not be afraid to stand up for these beliefs, even when it is inconvenient. In some contexts doing so can lead to our bodily martyrdom. In the United States of America, the constitutional order is more or less compatible with the free practice of the Catholic religion. However, we must be cognizant that there is a distinct difference between religious freedom in the American idea and the Catholic teaching.

The American notion protects us, to an extent, but it is more geared to creating a national identity that transcends religion. This should make any faithful Catholic nervous because it is working. How many American Catholics do you know who are more concerned about being American Catholics than being Catholics who happen to be American?

Religious freedom is freedom from coercion. Ultimately, it is freedom FOR the truth, FOR the Catholic Faith. We cannot forget this, lest we descend into a banal coexistence or tolerance without the drive to share the fullness of the saving Gospel of Jesus Christ. We cannot be indifferent and we cannot be content to allow anyone to stay in error. We must respect their right to religious freedom by not coercing them and respecting their journey, in good conscience. But the task and privilege of evangelization remains in full force.

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NOTE: THIS EPISODE WAS PUBLISHED BEFORE OUR REBOOT. willwrightcatholic.com is now gooddistinctions.com

Why Do Bad Things Happen to Good People?

St. Thomas Aquinas when answering the question of whether God exists brings forward two objections. The second objection says that everything we see in the natural world can be explained by nature or by human reason; therefore, we do not need to suppose God’s existence. To this objection, St. Thomas says that we can trace back what is done in nature back to the first cause, which must be an immovable and self-necessary first principle, which we call God. He then references his Five Ways which are converging and convincing arguments to demonstrate God’s existence.

For the remainder of today, I would like to focus on the first objection that St. Thomas raises to God’s existence. If you are unfamiliar with the disputed question format used by St. Thomas in the Summa and in many other scholastic works, it goes like this. There are objections posed, then a section where a brief response is given beginning with “on the contrary.” Then the main teaching is delivered in the “I answer that” section and is followed by the specific responses given for the objection posed at the beginning of the article.

For the first objection to God’s existence, St. Thomas puts it this way:

“It seems that God does not exist; because if one of two contraries be infinite, the other would be altogether destroyed. But the word ‘God’ means that He is infinite goodness. If, therefore, God existed, there would be no evil discoverable; but there is evil in the world. Therefore God does not exist (ST I, q.2, a.3).”

Of course, this is an argument, not a slam dunk. God does exist and He is goodness itself. But can you feel the weight of the argument? If God is infinitely good, then why is there evil? In other words, why do bad things happen to good people?

Here on Earth, there is no sufficient answer to this argument. How can there be, really? We see evil happen and sometimes the human suffering which results is so extreme that no justice seems to ever come to fruition. Or perhaps it is not moral evil but physical evil. Why do children develop horrifically painful diseases? Why do mothers and fathers lose their children to miscarriage and stillbirth? In the goodness of creation, why are there devastating natural disasters that cause widespread death, destruction, and catastrophe?

The Problem of Evil

This so-called “Problem of Evil” has plagued philosophers, theologians, and ethicists for millennia. The presence of evil and suffering in the world is the strongest argument against an omnipotent, omnibenevolent, and omniscient God. The logical formulation of the problem of evil is laid out in Aquinas’ objection, and we will get to the response to this objection a bit later on. The evidential formulation, on the other hand, is the one that packs the biggest punch because we can see gratuitous evil, pain, suffering, and misery. No one needs proof that evil exists; we need look no further than our own sins or the sins of those around us to show its existence. The reason that the evidence of evil is so powerful is not based on its logical intricacies but because of emotion.

The natural human response to suffering, pain, blatant evil, and injustice is repulsion. We have a visceral, subconscious reaction to the evil that we encounter. And we wonder: how could God allow this? I imagine that if you have never asked this question, “how could God allow this?” then you are fortunate enough to have not suffered a real trauma.

I want to share a time of suffering in my own life to begin to show how we can handle inevitable sufferings when they come. My wife and I suffered a miscarriage a few years ago, and I did not know how to process it. I did not allow myself to recognize and feel my feelings. And after a few months, I realized that I was very angry with God and was depressed and despairing. How could He do this to me and to my wife? What did I do wrong? It was horrendous. I still have a profoundly vivid memory of lowering my son Gabriel’s little casket into a hole in the ground. It was truly awful and unnatural. I know that my wife and I desired Baptism for him and I believe firmly that he is in Heaven interceding for us. But I wanted to hold him. I wanted to get to know him here on Earth and watch him grow like my other boys. Yet, it was not to be.

Since then, we suffered another miscarriage but this time I felt my feelings a bit more intentionally. I talked about the experience with friends and my priest. I grieved. I wept. I prayed. But I did not despair this time. What was different? Most recently, I experienced the same emotions but I recognized and gave them over to Jesus, as best as I could muster. I aimed to unite my suffering with His Cross in a more profound way than a few years ago. The suffering was imminently present, but by grace I was able to abandon myself more to Providence, I suppose. My response of faith and abandonment to Divine Providence was not perfect but I am positive that I grew over these last years.

So, when suffering, pain, and evil come, and they will, and we ask “how could God allow this?”, what is our response? Before we get more into the response to the problem of evil, I want to look at what evil actually is. That way, we can better recognize it and even avoid it, to some extent.

What is Evil?

The Catholic Encyclopedia teaches that there are three kinds of evil: physical, moral, and metaphysical.

Physical evil arises from nature and includes sickness, accident, death, anxiety, disappointment, disabilities, and imperfections in regards to the full development of human powers.

Moral evil is the “deviation of human volition from the prescriptions of the moral order and the action which results from that deviation (Catholic Encyclopedia).” These are intentional acts which transgress against the precepts of the Catholic religion or of the nature of the human person, generally.

Metaphysical evil is the mutual limitation of various parts of the natural world. The climate and natural causes adversely affect plants and animals. Predators rely on the destruction of life to remain alive themselves. The constituent parts of nature also have a system of perpetual decay and renewal. This type of “evil” is really more a relative perfection rather than an imperfection because creation was designed, as it is, by God.

In all cases, evil is negative, not positive. Evil consists in the loss or deprivation of something necessary for perfection. Pain has a disturbing effect on the sufferer and is, thus, a physical evil. Moral evil is evil because we are using reason improperly to choose a lesser good or neglect a higher good.

Some argue that evil does not actually exist. Instead it is merely a “lesser good” in place of a higher good that ought to be. It is an imperfection where perfection ought to be. It is a hole where there ought to be a whole. But our human experience points to a more complicated reality.

What we can be sure of, though, is that God did not create evil nor does he cause evil. Nothing is evil in itself, but is evil in relation to other things or persons. The same fire which burns and destroys gives life-giving light and heat. The same water which drowns gives life and nourishment. The same free will which chooses evil has the capacity to choose good.

Perfect vs. Permissive Will of God

God is perfect. He does not suffer any defect of weakness or change. He does not change His mind. If He could change, then He would simply not be God. In His wisdom, He created all things visible and invisible with the Divine foreknowledge that His creatures, namely humanity and some of the angels, would spurn Him. This is a mystery. He had no need to create anything, but He did so to manifest His goodness, wisdom, power, and love.

One of the important distinctions to draw at this juncture is the difference between God’s permissive will and His perfect will. Simply put: God has a perfect will. Another, admittedly imperfect, way to phrase this would be His “original plan.” The perfect will of God for humanity consisted of a desire for Adam and Eve to follow his indicative will. The indicative will of God is what He wants and how He wants it, perfectly. We see this indicative will for Adam and Eve in Genesis. He told them not to “eat the fruit of ‘the tree of the knowledge of good and evil’ (Gen. 2:17).” When Adam and Eve disobeyed sin, entered the world, along with the consequences of sin: suffering, pain, and death.

Human suffering was not part of God’s original plan. In giving humanity free will, God permitted, or allowed, evil to enter the world. His free creatures, made in His image and likeness, rebel against His indicative and perfect will and commit evils. These are not within the perfect will of God; they belong tacitly to the permissive will of God. And He alone has the long-view. Only He knows the end of the story. And He assures us that His justice will come to full fruition in the end.

What is the Response to the Problem?

We should recall the great diversity of metaphysical evil which comes together to embody the universe as a whole. Stars explode and go supernova. Matter is sometimes transformed in violent and destructive ways. Predators eat other animals. Herbivores eat, and therefore destroy, plants. These relative perfections are not imperfections. Then, we stop to think about physical evils which befall mankind: sickness, plague, death, anxiety, and the like. And we know that human suffering often comes from true moral evil. The world and its inhabitants seem far from what might approximate perfection.

Frankly, this is where human reason hits an insurmountable roadblock. No ideology, school of thought, or religion can sufficiently speculate about the order of nature. Though we cannot know with human intelligence the full understanding of this mystery, we can be assured that God is completely justified. We can experience suffering and pain and wonder why it is happening while simultaneously acknowledging that God, in His perfect goodness, knowledge, and power, does know. Not only does He know, but He also fully cares.

The response to the Problem of Evil is not logically satisfying because it is a mystery with no earthly solution. But as St. Thomas More said, “Earth has no sorrow that Heaven cannot heal.” The Catholic Faith as a whole gives the only satisfactory response to the Problem of Evil, even if it is not emotionally satisfying when we are in the thick of it. And this response is not an “easy answer.” It is not a quick response which puts the problem to rest. Instead, the response to the problem of evil bears fruit in prolonged contemplation, the practice of trust, faith, hope, love, prayer, study, and only with God’s grace.

Let us return to St. Thomas Aquinas’ exploration of the objection to the existence of God based on the problem of evil. He responds this way, quoting St. Augustine:

“As Augustine says (Enchiridion xi): ‘Since God is the highest good, He would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil.’ This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good (ST I, q.2, a.3).”

Like I said, it is not an emotionally satisfying answer. We long for justice and peace. And we want it now. In our fallen world, it can be easy to give in to despair. But we are called to trust in the infinite goodness of God. If He allows evil to exist, then He will produce a good out of it, though we may not see it in this lifetime. If He allows evil to exist, then His justice will be made perfect in the end.

As St. Paul teaches us:

“We know that in everything God works for good with those who love him, who are called according to his purpose (Rom 8:28).”

Redemptive Suffering

And as I have already mentioned: God not only knows of our suffering but He also fully cares. We can see this on full display in the apparent triumph of evil, pain, and suffering on Good Friday. On the Cross, the Son of God died for love of you and me. If we were there on Calvary’s hill, we would be justified to some extent to question God’s wisdom or His omnipotence. For the Apostles, this dark day seemed like the end. How could a good possibly come from all this suffering, misery, and death? Even the demons thought that they had won a great victory. But the story did not end on Friday. On Easter Sunday, Jesus Christ burst forth from the tomb, the one who died who dies no more. Our God knows the way through suffering and death to eternal life.

As the Catechism puts it:

“By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive passion (CCC 1505).”

In moments of affliction, suffering, and pain, we can offer these experiences as prayers when we unite them to the perfect Cross of Christ. Our sufferings then are transformed into grace for ourselves and others. We can “offer up” our sufferings for others, and it can even bring us spiritual healing and peace.

Taking the Long Perspective

Human suffering is real and persistent. We all suffer. In this valley of the shadow of death, we do not see the full picture. In our limited human perspective, we do not even always see the good that God works in spite of evil. Nonetheless, the merits of Christ on the Cross continue to flow as grace to us through the Sacraments. And so, we hold fast to the truth of the Catholic Faith. We trust in God, especially in the darkest times. Through consistent prayer and cooperation with grace, we intentionally unite our sufferings to the Cross and conform ourselves to the Savior. We rely on the intercession of the sorrowful and immaculate Heart of Mary who was pierced by accompanying her holy Son on the way of His Passion.

May we contemplate and, by God’s grace, eventually adopt the perspective of the great St. Teresa of Avila who said that:

“In light of heaven, the worst suffering on earth will be seen to be no more serious than one night in an inconvenient hotel.”

This does not downplay the real pain of human suffering. But it helps us enter into the eternal viewpoint of Almighty Good, who knows and cares.

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Common Good and Society

Solidarity and subsidiarity are two principles of the moral teachings of the Church that are absolutely required for a well-ordered and functioning society. In fact, the common good cannot be served without them. It is from this starting point of the common good that we must begin. Pope St. John XXIII said in 1963 that “... civil authority must strive to promote the common good in the interest of all, without favoring any individual citizen or category of citizen (Pacem in Terris, 56).” Pope Leo XIII even said in 1891 that “civil society exists for the common good, and hence is concerned with the interests of all in general… (Rerum Novarum, 51).”

Civil society, serving the common good, is ordered towards men establishing of right-relationship with one another and setting up a commonwealth. No man is an island unto himself and the good of each individual is inextricably linked to the good of the society as a whole. The depths of this reality are rooted in the charity of Almighty God. As Pope Benedict XVI wrote in Caritas in Veritate: “To love someone is to desire that person’s good and to take effective steps to secure it (Caritas in Veritate, 7).” How else can this be accomplished than in a community, a society, and gathering of individuals united to common purpose, at least to some large degree.

Solidarity

The common good is the aim of civil society, but how is it served? The first principle to examine is solidarity. Solidarity basically is the reality that there is an interdependence among individuals and nations.

In his work Centesimus Annus, Pope St. John Paul II provides the historical context of the word solidarity. He reports that in the writings of Pope Leo XIII, the Greek philosophical term of “friendship” is employed with the same meaning as what is now called solidarity. Pope Piux XI refers to solidarity with the term “social charity.” And Pope St. Paul VI expanded “the concept to cover the many modern aspects of the social question, speaks of a ‘civilization of love’ (Centesimus Annus, 10).” Pope Benedict XVI put it eloquently to the Pontifical Academy of Social Sciences in 2008 when he said:

“Solidarity refers to the virtue enabling the human family to share fully the treasure of material and spiritual goods, and subsidiarity is the coordination of society’s activities in a way that supports the internal life of the local communities (Pope Benedict XVI, 2008).”

In our modern, interconnected world, with global media, we experience keenly the reality that we are connected. We watch the news and feel personally affected by injustice and human rights violations committed in countries in which we have never stepped foot. There is a moral connotation to this, as well, because we wonder: how can I help? What can I do? The human heart naturally reaches out to the suffering and pain of others and desires justice. Yet, what can we do? Well, in solidarity, we understand that we are interconnected.

As St. John Paul II put it 1987:

“It is above all a question of interdependence, sensed as a system determining relationships in the contemporary world, in its economic, cultural, political and religious elements, and accepted as a moral category. When interdependence becomes recognized in this way, the correlative response as a moral and social attitude, as a "virtue," is solidarity. This then is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all (Sollicitudo rei socialis, 38).”

Committed to the common good, and aware of the interconnectedness of man, we set out in charity to sanctify the temporal order. This is the heart of solidarity. We see the world as God sees it. We recognize the members of society as persons. Seeing the image of God and recognizing opportunities to practice solidarity do not belong exclusively to one class either. As St. John Paul II puts it:

“Those who are more influential, because they have a greater share of goods and common services, should feel responsible for the weaker and be ready to share with them all they possess. Those who are weaker, for their part, in the same spirit of solidarity, should not adopt a purely passive attitude or one that is destructive of the social fabric, but, while claiming their legitimate rights, should do what they can for the good of all. The intermediate groups, in their turn, should not selfishly insist on their particular interests, but respect the interests of others (Sollicitudo rei socialis, 39).”

In other words, no one is excused from the practice of Christian charity. Likewise, because civil society exists to serve the common good, an essential condition for global solidarity is autonomy and free self-determination. Men organize themselves to constitute a commonwealth. Government should support this swelling of justice and charity, without undermining it by a tyrannical top-down approach.

Government and Solidarity

Those in government work can support the practice of solidarity by understanding that man’s fulfillment comes by using his intelligence and freedom in freely giving of himself to others. Private initiative and ownership are, therefore, to be respected and kept in preeminent position. To quote St. John Paul II from Centesimus Annus:

“Man works in order to provide for the needs of his family, his community, his nation, and ultimately all humanity. Moreover, he collaborates in the work of his fellow employees, as well as in the work of suppliers and in the customers' use of goods, in a progressively expanding chain of solidarity (Centesimus Annus, 43).”

It is Catholic and just to ensure bonds of solidarity among working people and allow them to practice useful work, without exploitation and being used as a means of making profit only. Man works to provide for the needs of others and his work ought to firstly expand the work and wealth of society, which then can lead to profits but only secondarily. Even at the level of the family, a mutual support of husband and wife ought to be fostered and care given by one generation to the other. The family is rightly ordered as a community of work and solidarity.

Solidarity requires seeing the human person. Often today, we might find two prevailing forces which seek to devalue us. On the one hand, the market sees only producers and consumers of goods. On the other hand, the government only sees statistics and objects of State administration. But society serves the life of human persons and the common good; the market and the State are not the final purpose of society.

Associations of persons and state agencies should work to promote a deeper vision of human solidarity. By doing so, solidarity can be shown by civil society in a way surpassing that of any one individual. Pope Francis said in 2013 that

“As Church we all have a strong responsibility to spread hope through works of solidarity, always seeking to collaborate in the best possible way with public institutions with respect for their respective responsibilities (Pope Francis, 2013).”

As St. John Paul II put it in 1995,

“Many Christians from all Communities, by reason of their faith, are jointly involved in bold projects aimed at changing the world by inculcating respect for the rights and needs of everyone, especially the poor, the lowly and the defenceless (Ut Unum Sint, 43).”

It is this vision of seeing the human person rather than a vague abstraction and respecting the needs of these persons that we enter into solidarity. As Pope Benedict XVI put it:

“Only my readiness to encounter my neighbour and to show him love makes me sensitive to God as well. Only if I serve my neighbour can my eyes be opened to what God does for me and how much he loves me (Deus Caritas Est, 18).”

Really, solidarity is instantiated in our place of work when we serve the other. If you are in real estate, are you viewing the human purpose of the structure you are helping to buy and sell? In healthcare, are you treating symptoms and diseases or paying care to the whole human person? In government, are you giving due deference to human communities or simply building a more efficient bureaucracy?

Pope Francis warned us in 2013 that “This word solidarity runs the risk of being deleted from the dictionary because it is a word that bothers us, it bothers us. Why? Because it requires you to look at another and give yourself to another with love (Pope Francis, 2013).” By practicing solidarity, from the heart of the Church, we are able to work in the public sector and transcend the cultural, political, social, and geographic differences that separate people in an effort to see persons as God sees them. As we encounter persons in the private or public sector in a clinical or service capacity, we grow in solidarity if we see them as persons to be loved. Likewise, from an administrative or policy standpoint, we are provided opportunities to practice the virtue of solidarity and create systems and structures which facilitate the growth in holiness, virtue, and a more holistic view of the dignity of each human person.

Subsidiarity

The companion principle to solidarity is the principle of subsidiarity. Subsidiarity can be defined a couple of different ways. The best definition, in my estimation, is this: the best decision is made at the lowest possible level and the highest level necessary. Put another way: any activity that can be performed by a more decentralized entity should be.

The principle of subsidiarity comes into play on every level of analysis. We can look at the interplay of the family in a community. Or we can investigate the proper balance between a regional government and a national government. On the level of the State, subsidiarity dictates that the State should not do things which belong properly to the capacity of individuals or private associations operating independently of the State. Again, subsidiarity means that the best decision is made at the lowest level possible and the highest level necessary.

We should be careful not to simply see subsidiarity as a conservative/traditional principle that seeks to limit the power of the State. Instead, subsidiarity sets limits on the State but it also justifies the existence of the State. The highest level necessary sometimes means that a national or federal level of oversight is necessary. Think, for example, of the existence of border security, military administration, or policies regarding national patriotism. So, the State is necessary, but it needs to be rightly limited to only those actions necessary to be administered at that level.

The heart of the principle of subsidiarity is human dignity. As Pope Benedict XVI beautifully teaches:

“Subsidiarity respects personal dignity by recognizing in the person a subject who is always capable of giving something to others. By considering reciprocity as the heart of what it is to be a human being, subsidiarity is the most effective antidote against any form of all-encompassing welfare state (Caritas in veritate, 57).”

If we do not allow decisions to be made at the proper level, then power will be exercised in a foolish way on the one hand or in a tyrannical fashion on the other hand. Though the effects of globalization have yielded some fruits on the international stage, there is still a threat of a “dangerous universal power of a tyrannical nature,” to borrow a phrase of Pope Benedict XVI. He acknowledges there should be sufficient global authority to pursue the global common good, but, most importantly, “[t]his authority, however, must be organized in a subsidiary and stratified way, if it is not to infringe upon freedom and if it is to yield effective results in practice (Caritas in veritate, 57).”

Pope Pius XI, in 1931, wrote of this reciprocal nature when he said:

“The supreme authority of the State ought, therefore, to let subordinate groups handle matters and concerns of lesser importance, which would otherwise dissipate its efforts greatly. Thereby the State will more freely, powerfully, and effectively to do all those things that belong to it alone because it alone can do them: directing, watching, urging, restraining, as occasion requires and necessity demands (Quadragesimo Anno, 80).”

The State cannot, however, be all-encompassing and tyrannical, unjustly limiting individual autonomy. In the Second World Meeting of Popular Movements in 2015, Pope Francis said this: “No actual or established power has the right to deprive peoples of the full exercise of their sovereignty (Pope Francis, 2015).”

If we do not heed the Church’s sage understanding of subsidiarity, then the State will begin to provide everything, even those things best left to a lower level or strata of society. This would inevitably become a mere bureaucracy which can never guarantee the thing needed most by those who are suffering: loving personal concern. As Pope Benedict XVI writes in his encyclical on love:

“We do not need a State which regulates and controls everything, but a State which, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need (Deus Caritas Est, 28).”

Solidarity and Subsidiarity

Solidarity and subsidiarity come together as a pair or neither are assured. If we have subsidiarity without solidarity, then we have what Pope Benedict XVI calls “social privatism.” In this situation, the individual is free to operate as they will but with no regard for his fellow man. This does not serve the common good. On the other hand, if we have solidarity but not subsidiarity, then we have what Pope Benedict calls “paternalist social assistance that is demeaning to those in need (Caritas in veritate, 58).”

In 1961, Pope St. John XXIII wrote clearly that

“Experience has shown that where personal initiative is lacking, political tyranny ensues and, in addition, economic stagnation in the production of a wide range of consumer goods and of services of the material and spiritual order (Mater et Magistra, 57).”

This paternalist social assistance could also be called a Social Assistance State or Welfare State. Such a society deprives individuals of personal responsibility. The Social Assistance State, says Pope St. John Paul II,

“... leads to a loss of human energies and an inordinate increase of public agencies, which are dominated more by bureaucratic ways of thinking than by concern for serving their clients, and which are accompanied by an enormous increase in spending. In fact, it would appear that needs are best understood and satisfied by people who are closest to them and who act as neighbours to those in need (Centesimus Annus, 48).”

The lesson here is an incredibly practical one. For those involved in the public or private sectors alike, we must view people as persons with true value. We need to work towards the common good and ensure that we are keeping subsidiarity and solidarity operative. If we are to avoid tyranny then we must put subsidiarity into practice. If we are to avoid a privatism devoid of charity, then we must put solidarity into practice!

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Acknowledgement

Thank you to my colleague, Mr. Sean Maddigan, M.Ed., for his assistance in the research and formulation of many of the finer points of the atonement of Christ in this episode. Thanks, Sean!

Perception of Serious Problems - Selling Indulgences?

If you say the word “indulgences” to most people today, they would bring up Martin Luther. However, indulgences have been explicitly preached in Catholic theology since the 11th Century, and there have been reductions of penalties since at least the 9th Century. So, where and when does Martin Luther enter the scene?

On October 31, 1517, Fr. Martin Luther an Augustinian monk and lecturer at the University in Wittenberg, Germany, issued his propositions for debate concerning the question of indulgences. The proposed debate was intended to be with Fr. Johann Tetzel, a German Dominican friar and preacher. Fr. Tetzel was an appointed papel commissioner for indulgences and was sent to his native Germany to make money to help build St. Peter’s Basilica in Rome.

From 1503 to 1510, Tetzel preached on indulgences and was effective in doing so. There are countless modern sources which say that Pope Julius II authorized the sale of indulgences, and that, likewise, Pope Leo X sold indulgences too and used the money to build the magnificent St. Peter’s Basilica in Rome. However, the claim that indulgences, as such, were sold seems to be a myth. At one time, one of the spiritual acts that you could receive an indulgence for is contributing to a charitable cause, such as the building of a church. Charitable organizations offer incentives today to increase donations. In the 16th Century, the building fund of St. Peter’s Basilica did increase as the result of Tetzel preaching indulgences.

There were absolutely abuses in the practice of indulgences, to be sure! But it is important to understand what they actually are. One of the main contributing factors to knowledge of the controversy was Martin Luther’s “95 Theses.” In Luther’s time, and especially now, there is no end to the horribly wrong interpretations of the Catholic teaching on indulgences. I have also had a few friends ask if I’d be willing to do an episode on indulgences. So, here you go, gents!

Catholic Understanding of Atonement

After the Fall of Adam and Eve, it was fitting that the atonement or reconciliation of mankind be made by a man. However, what mere man could stand in place of all of humanity? When Jesus Christ died on the Cross, He did so as fully God and fully man. Thus, His death and resurrection were offered in our place, in His humanity, and offered perfectly, in His divinity.

In the sixth Session of the Council of Trent, chapter ii, we hear:

“Whence it came to pass, that the Heavenly Father, the Father of mercies and the God of all comfort (2 Corinthians 1, 3), when that blessed fullness of the time was come (Galatians 4:4) sent unto men Jesus Christ, His own Son who had been, both before the Law and during the time of the Law, to many of the holy fathers announced and promised, that He might both redeem the Jews, who were under the Law and that the Gentiles who followed not after justice might attain to justice and that all men might receive the adoption of sons. Him God had proposed as a propitiator, through faith in His blood (Romans 3:25), for our sins, and not for our sins only, but also for those of the whole world (I John ii, 2).”

There are a lot of things to unpack here. God the Father sent His Son, who was foretold, to redeem the Jews and the Gentiles. This redemption brought with it adoption of each of us by God the Father, in Christ, by the power of the Holy Spirit. The reconciliation or atonement (literally meaning to become “at one” with), comes through the propitiation of sins merited by Jesus’ death on the Cross. The just wrath of God earned by our sin was turned away by the self-offering (the sacrifice and oblation) of our Lord Jesus on the Cross. By His wounds, we are healed, quoting the Prophet Isaiah. The Nicene Creed we profess each Sunday at Mass reminds us of this reality:

“who for us men and for our salvation, came down, took flesh, was made man; and suffered…”

Jesus did not come for Himself, He came to give His life as a ransom for many. We say “many” because not everyone will accept this gift, sad to say. However, this does not diminish that the gift of Christ’s atonement was won for all mankind, without exception. But what is this ransom? Who was holding the souls of the fallen men? It is the Enemy, Satan.

In his commentary on Psalm 95, St. Augustine puts it this way:

“Men were held captive under the devil and served the demons, but they were redeemed from captivity. For they could sell themselves. The Redeemer came, and gave the price; He poured forth his blood and bought the whole world. Do you ask what He bought? See what He gave, and find what He bought. The blood of Christ is the price. How much is it worth? What but the whole world? What but all nations? (Enarration on Psalm 95, no. 5).”

He goes on to explain, in a figure of speech that the Cross was like a trap for the Enemy:

"The Redeemer came and the deceiver was overcome. What did our Redeemer do to our Captor? In payment for us He set the trap, His Cross, with His blood for bait. He [Satan] could indeed shed that blood; but he deserved not to drink it. By shedding the blood of One who was not his debtor, he was forced to release his debtors (Serm. cxxx, part 2).”

The debt owed to Divine Justice was paid in full by Jesus Christ. Divine Justice was satisfied. But not everyone agreed with St. Augustine’s reasoning. St. Anselm and Peter Abelard, for example, rejected the notion that Satan had some sort of right over man. St. Anselm held that an equal satisfaction for sin was necessary to pay the debt to Divine Justice. Abelard, though, did not hold to this strict notion of satisfaction and he argued that God could have pardoned us without requiring satisfaction. So, the Incarnation and the death of Chirst was the pure love of God. And Abelard was condemned by St. Bernard for this view because he argued the effect of the atonement was only moral influence and not any objective payment of a debt.

St. Thomas Aquinas, later, agreed with Abelard in rejecting the notion that full satisfaction was necessary. He agrees with Abelard in so far as the atonement was the greatest demonstration of love, but still holds that under God’s economy of salvation, the sacrifice of Christ objectively paid the debt of justice (which Abelard denied). Restoring mankind to grace was a work of God’s mercy and goodness. It was fitting that Christ should die on the Cross to show the depths of God’s love for us, but not absolutely necessary. Along the ages, Blessed Duns Scotus and St. Bernard of Clairvaux had differing opinions than Abelard and Aquinas.

Though there is disagreement among theologians throughout the ages, what is shared among them is this. The Atonement is essentially a sacrifice and an act of love. The outward Sacrifice is the sacrament of the invisible sacrifice which comes from the heart of God. As the Catholic Encyclopedia puts it so well:

“It was by this inward sacrifice of obedience unto death, by this perfect love with which He laid down his life for His friends, that Christ paid the debt to justice, and taught us by His example, and drew all things to Himself; it was by this that He wrought our Atonement and Reconciliation with God, ‘making peace through the blood of His Cross.’”

Imperfect in the Old, Perfect in the New

In the Old Covenants, the Jewish people would offer “sin-offerings” in which a cereal offering or animal was immolated, offered to God in worship, and then consumed by the priest. Likewise, we get the word scapegoat from the ancient practice of placing, so to speak, all of the sins of the town onto a goat and then releasing the goat to wander into the wilderness, presumably to die.

This ancient notion of atonement was no clearer than on Yom Kippur, the Day of Atonement. The Day of Atonement is centered upon repentance, fasting, asceticism, and the confession of sins. However, the annual nature of this event shows that it is an incomplete and imperfect atonement.

Atonement is made perfect in Jesus Christ, who died once for the sins of man and then rose from the dead, to die no more. In the Holy Mass, Christ does not die again. Instead, the Cross of Christ, a propitiatory Sacrifice is renewed daily in a bloodless manner on the altar.

What Is An Indulgence?

What does any of this have to do with indulgences? Well, everything, really. An indulgence is classically the remission of a debt. In Roman law, it meant to be release from imprisonment or punishment. The Catholic Encyclopedia defines an indulgence as “a remission of the temporal punishment due to sin, the guilt of which has been forgiven.”

So, an indulgence is not permission to sin, it is not stockpiling forgiveness for a future action, nor does it forgive sin or the guilt of sin. An indulgence presumes that God has already forgiven the person receiving it! What is being remitted is the temporal punishment due to sin.

Our sins affect us, our relationship with God, and our relationship with others. Particularly egregious sins, like rape and murder, have lasting effects which cannot be put right this side of Heaven. And putting things right is in the nature of justice. God will always set things right, one way or another, though we might not see it until the end of things. Nonetheless, once someone experiences contrition, there is a deep desire, rooted in justice, to make restitution.

Imagine that you are a kid playing baseball in the street. Of course, this is a bad idea. Mistakes will happen. You know this, and, yet, you wrongly believe that you are special. So, nothing bad will happen. You will hit the ball perfectly and everything will be just fine. Then… you hit the ball and it goes sailing through Mrs. Johnson’s bay window. Immediately, you feel terrible about it. You did not mean for anything to be broken. You experience contrition for the wrong you have done. You knew, of course, that you should not be playing baseball in the street. What did you expect to happen?! Now, you have a choice: run away and hide or go and fess up to what you have done. You decide to go and ask for forgiveness. You ring the doorbell and Mrs. Johnson answers. You immediately apologize for breaking the window and tell her that you are truly sorry. And she forgives you! … That’s it, right? That’s the end of the story?... No way! You still have to make restitution. You have to pay for the window.

In this example, we can see analogously, how we can be forgiven for something, but justice still demands restitution, satisfaction, and even punishment. This distinction between forgiveness and the temporal punishment due to sin seems to have gone by the wayside in Protestant theology over the last five hundred years. Really, if we look at it with fresh eyes, hopefully we can see that it is basic common sense that a wrong done demands restitution. So, why can Protestants not go there? The answer really has to do with Martin Luther. In Luther’s view, we can do nothing to merit our salvation and Catholics agree we cannot merit the gift of initial justification; it is completely a gratuitous gift from God whereby we are covered by Jesus Christ. Nothing in the Lutheran view demands cooperation with grace or even the internal change brought about by Baptism, which Catholicism has always held.

How, Theologically, Does an Indulgence Work?

But with Baptism there is a true change, right down to the core of our being. And grace is given, but our free cooperation is necessary. God’s love does not force itself upon us. This means that our good actions, united with Christ, are meritorious. Our sinful actions require restitution. The Atonement won by Jesus Christ on the Cross is superabundantly meritorious, to use the language of the Church. When we unite our actions with the Cross, they do not add to the merits of Jesus Christ, but they come into communion with them. Likewise, the forgiveness of sins is a communion with the Cross of Jesus Christ! But, in justice, our bad actions still require temporal punishment and restitution. As the 14th Session of the Council of Trent puts it:

“Add to these things, that, whilst we thus, by making satisfaction, suffer for our sins, we are made conformable to Jesus Christ, who satisfied for our sins, from whom all our sufficiency is; having also thereby a most sure pledge, that if we suffer with him, we shall also be glorified with him. But neither is this satisfaction, which we discharge for our sins, so our own, as not to be through Jesus Christ. For we who can do nothing of ourselves, as of ourselves, can do all things, He cooperating, who strengthens us. Thus, man has not wherein to glory, but all our glorying is in Christ: in whom we live; in whom we merit; in whom we satisfy; bringing forth fruits worthy of penance, which from him have their efficacy; by him are offered to the Father; and through him are accepted by the Father (The Council of Trent: On the necessity and on the fruit of Satisfaction).”

Some Protestants hold to the erroneous view of “penal substitution” which is a theory of the atonement that holds that God punished Jesus on the Cross. But there is one glaringly huge problem: an innocent person cannot be justly punished. Jesus took upon Himself the sufferings and death that were due to our sins, but He did not take on the just punishment for our sins.

Understanding How Christ Took on Our Punishment (And What That Means)

Jesus Christ took our punishment upon Himself. As St. Thomas teaches:

“Now by Christ's Passion we have been delivered not only from the common sin of the whole human race, both as to its guilt and as to the debt of punishment, for which He paid the penalty on our behalf (ST III, q. 49, a. 5, co.).”

When discussing the fittingness of the death of Christ, St. Thomas also mentions:

“... in this way Christ by His death brought us back to life, when by His death He destroyed our death; just as he who bears another's punishment takes such punishment away (ST III, q. 50, a. 1, ad. 3).”

Satisfaction means taking up a penalty voluntarily in order to restore justice. St. Thomas Aquinas speaks of taking up this voluntary penalty as someone experiencing something against the will out of charity. In the case of sin and justice, in charity this action makes up for sin because sin is voluntarily doing one’s own will at the expense of charity. In other words, satisfaction derives its power from the strength of the charity of the one offering it. There is no need for Jesus to suffer the pains of Hell to save us because even one drop of His Precious Blood could have satisfied the wrath of God. The payment of Jesus, who is sinless and perfect in charity, merits not only release from punishment. By the Cross, He merits for us eternal life!

When a debt is to be paid, the punishment is measured. In merit, the root of charity is measured. When one merits for another, he merits more for himself. Yet, when one satisfies for another, he does not also satisfy for himself, because the measure of punishment still covers both him and the one on whose behalf he is satisfying. In the case of Jesus, who is without sin, He has no debt to pay. He is satisfying for sinful men out of perfect charity. The punishment He bore made satisfaction for the sins of all mankind and merited more than any man is capable of: eternal life!

Back to Indulgences

Temporal punishment acknowledges that the eternal punishment for sin has been taken away on the Cross, but the temporal consequences of sin still remain. These temporal effects of sin require restitution, to the ability that we are able. We ought to make amends for wrongs done. Expiation, satisfaction, amends, and reparation all mean the same thing when referring to the temporal consequences and punishment due to sin.

Going back to this notion of the superabundant merits of Christ on the Cross, we can also add all of the meritorious actions of the Baptized faithful through the ages, most notably the saints. The Treasury of Merit, as it is called, is the collection of the perfect, infinite, and superabundant merits of our Lord Jesus Christ, the expansive merits of our Blessed Mother and St. Joseph, and the merits of all the just. Our Lord gave to St. Peter, and to the Apostles and their successors, the authority to apply the fruits of these merits at their discretion when He said:

“And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Mt. 16:18-19).”

Likewise, in St. John’s Gospel, Jesus says to the Apostles, and their successors by extension:

“And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld (Jn. 20:22-24).”

When a confessor gives absolution to a penitent in the Sacrament of Penance, he is applying this forgiveness of sins which comes from God alone, through the instrument of the priest and the Church. Our guilt for sin and eternal punishment for sin are absolved, but the temporal punishment for sin remains. An indulgence is outside of the sacraments and it does not forgive sins. Instead, it applies the satisfaction of the Treasury of Merit to an individual thereby remitting their temporal punishment due to sin. In other words, by the merits of Christ and the saints, the debt of temporal restitution has been paid in full. The superabundant merits belong to God’s mercy and justice, not to the Church absolutely. So, these concessions or diminishments of punishment are administered by the Church but they come from God as a free gift.

There is value in what Christ has done for us. But there is also value in what Christ does through us. Either way, the primary action is God. But with our cooperation, we unite ourselves with the Sacred Action of Jesus. As St. Paul said:

"Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church (Col. 1:24).”

What could possibly be lacking in the sufferings of Christ, except for our cooperation with His grace and our own meritorious actions? Not only do our good actions possess the value or merit, they also certainly possess the value of satisfaction.

Luther Had a Couple Good Points, But a Lot of Errors

It must be said that Martin Luther had some great points in his 95 Theses. In fact, only 41 propositions of Luther’s from the 95 Theses and his other writings up to that point, were rejected as heretical, scandalous, erroneous, seductive of simple minds, in opposition to Catholic truth, or offensive to pious ears by Pope Leo X in 1520.

Let us look at the first three of the 95 Theses:

• “When our Lord and Master Jesus Christ said, ‘Repent’' (Mt 4:17), he willed the entire life of believers to be one of repentance.

• This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.

• Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.”

All three of these are true. Interior repentance is a reorienting of one’s entire life, not just a momentary “I’ll try a bit harder.” This call of our Lord to repentance does not refer to the Sacrament of Penance because it is a call which is first addressed to those who do not yet know Christ and the Gospel. And finally, interior conversion should find expression in visible signs, gestures, and penitential actions.

It does seem, though, that Luther is presupposing that indulgences were being sold, with official authorization. This myth is prevalent today and it appears it was in Luther’s day as well. Indulgences are drawn from the Treasury of Merit and applied freely when those seeking them fulfill the requirements with proper disposition. Luther’s 95 Theses presents many theological errors in this regard. These errors are still being repeated today. For example, this 2009 article from “The New York Times” which gets it wrong from the title (the content of the article only goes from wrong to worse, by the way): “For Catholics, a Door to Absolution is Reopened.”

By the way, to show just how seriously the Church took these abuses, Pope St. Pius V, in 1567, issued a decree which canceled all grants of indulgences involving any fees or other financial transactions.

Seeking an Indulgence

Many Catholics think that indulgences, per se, were an abuse. They are not. And though it was a focal point in the Protestant Reformation, indulgences did not go anywhere. As the Catechism of the Catholic Church stated in the 1990s:

"An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishment due for their sins… to spur them to works of devotion, penance, and charity" (CCC 1478).

Everything that I have presented about indulgences belongs to the infallible teachings of the Church. We are not at liberty to dismiss them, diminish them, or disbelieve in them. The Council of Trent’s anathema makes this clear:

The Council of Trent "condemns with anathema those who say that indulgences are useless or that the Church does not have the power to grant them."

The Church does not remit temporal punishment due to sin with magic or the wave of a pen. The person who suffers those temporal punishments must be disposed to repentance and faith. As Pope St. Paul VI said:

"Indulgences cannot be gained without a sincere conversion of outlook and unity with God (Indulgentarium Doctrina, 11).”

Before the Second Vatican Council, indulgences were said to remove a certain number of “days” from punishment. Instead, this was to show that indulgences have two types: plenary and partial. Plenary, meaning full, means that all temporal punishment due to sin that a person owed is being remitted. Whereas, a partial indulgence remits part of the temporal punishment due to sin. In order to make this clearer, Pope St. Paul VI revised the handbook of indulgences (called the Enchiridion).

As we have covered, satisfaction and temporal punishment for sin are ordered towards justice on the one hand and purification on the other hand. So, the actions for which one might receive an indulgence should likewise be ordered to justice, charity, and purification. Because the justice of God has been satisfied through the merits of Christ and the saints, applied to our lives, then the “time,” so to speak, needed for purification in charity after death has been lessened.

Just as a checkpoint or reminder: indulgences remit the temporal punishment due to sin, not eternal punishment. Eternal punishment is remitted fully by the Cross of Jesus Christ, the merits of which we receive in the Sacrament of Baptism.

Knowing rightly what an indulgence is, how can we receive this great gift? Please forgive the following lengthy quotation, but Jimmy Akin put it concisely and excellently in his Primer on Indulgences for EWTN:

“To gain any indulgence you must be a Catholic in a state of grace. You must be a Catholic in order to be under the Church's jurisdiction, and you must be in a state of grace because apart from God's grace none of your actions are fundamentally pleasing to God (meritorious). You also must have at least the habitual intention of gaining an indulgence by the act performed.

To gain a partial indulgence, you must perform with a contrite heart the act to which the indulgence is attached.

To gain a plenary indulgence you must perform the act with a contrite heart plus you must go to confession (one confession may suffice for several plenary indulgences), receive Holy Communion, and pray for the pope's intentions. (An Our Father and a Hail Mary said for the pope's intentions are sufficient, although you are free to substitute other prayers of your own choosing.) The final condition is that you must be free from all attachment to sin, including venial sin.

Because of the extreme difficulty in meeting the final condition, plenary indulgences are rarely obtained. If you attempt to receive a plenary indulgence, but are unable to meet the last condition, a partial indulgence is received instead.”

The Church offers us special indulgences, both plenary and partial, for all sorts of things. But there are a couple of partial indulgences worth mentioning here. Partial indulgences are given by the Church for:

• Devoutly spending time in mental prayer,

• Reading Sacred Scripture with veneration as a form of spiritual reading (this one is plenary if done for at least 30 minutes),

• Devoutly signing oneself with the Sign of the Cross and saying the customary formula: “In the name of the Father, and of the Son, and of the Holy Spirit. Amen.”

Conclusion

Indulgences are not magic. They are a part of the infallible teaching of the Church. And they are for our spiritual well-being.

We should not be wary of officially promulgated indulgences. We should be grateful to God for His superabundant mercy and His justice. Recognizing that we are sinners in need of His grace, we approach the Sacrament of Penance. Then, we do penance to seek temporal satisfaction and restitution for the consequences of our sins. All the while, we ought to seek out indulgences, because they are nothing more than being union and communion with Almighty God and striving to be more in love with Him who loved us first.

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What is the Sacred Triduum?

The most important Liturgical Season of the Church year is the Sacred Triduum: three days to change the world! Lent is over and, from the evening of Holy Thursday to the evening of Holy Saturday, we celebrate one long day, the unity of the Paschal Mystery of Jesus. On these three days, we celebrate the Last Supper, Passion, Death, and Resurrection of our Lord Jesus Christ.

Holy Thursday and the Mass of the Lord’s Supper

Thursday night begins the sacred Easter Triduum in which the whole Church devotes herself to the remembrance of the night of the Last Supper. The Ceremonial of Bishops, no. 297, says this:

“At the supper on the night he was betrayed, the Lord Jesus, loving those who were his own in the world even to the end, offered his Body and Blood to the Father under the appearance of bread and wine, gave them to the apostles to eat and drink, then enjoined the apostles and their successors in the priesthood to offer them in turn. This Mass is, first of all, the memorial of the institution of the eucharist, that is, of the Memorial of the Lord's Passover, by which under sacramental signs he perpetuated among us the sacrifice of the New Law. The Mass of the Lord's Supper is also the memorial of the institution of the priesthood, by which Christ's mission and sacrifice are perpetuated in the world. In addition, this Mass is the memorial of that love by which the Lord loved us even to death.”

On this day, priests do not celebrate Mass alone, nor are Masses offered for special small groups. The altar is decorated with moderate flowers and there are a few oddities. For example, after the Gloria is sung (now back because Lent is over), the Church bells remain silent until the Easter Vigil.

Also during this special Mass, there is the Washing of the Feet, which mirrors the washing of the Apostles’ feet by Jesus. The priest removes his chasuble and washes the feet of a few people to call to mind this sacred action on the night of the Last Supper. Remember, the Last Supper, and this action, is part of how Jesus instituted the Sacrament of Holy Orders!

At the end of the Mass of the Lord’s Supper, to show that the Triduum is a unified whole, the Mass does not end. Instead, the Blessed Sacrament is processed to a suitable place for exposition and adoration. Normally, this time of adoration continues until midnight in the Parish. Unlike a normal time of adoration, a monstrance is not used. Instead, a large ciborium containing all of the consecrated Eucharist to be used the next day is adored.

It is customary during this time to sing the beautiful Pange Lingua Eucharistic chant written by St. Thomas Aquinas.

Good Friday of the Lord’s Passion

Next up is Good Friday. Good Friday is the second day of the Sacred Triduum, in between Holy Thursday and Easter Vigil. Good Friday is the commemoration of the passion and death of Jesus Christ on the cross at Calvary. It is always three days before Easter, which marks the Resurrection of Jesus from the dead!

It might be confusing why we call this horrible day “good.” This term comes from an obsolete use of the term in English which means “pious” or “holy.” For hundreds of years in the Latin Church it was called Feria sexta in Parasceve which means “Friday of Preparation” and then after the 1955 Holy Week reform it was renamed Feria sexta in Passione et Morte Domini which means “Friday of the Passion and Death of the Lord.” In the current Latin edition of the Missal, it is Feria sexta in Passione Domini or “Friday of the Passion of the Lord.”

One of the strangest things about Good Friday is that Mass is not offered anywhere in the world. Tabernacles are empty, with the doors wide open. The altar is stripped of cloths and candles. And the holy water receptacles are empty. It is surreal, empty, and solemn. Jesus Christ, God made man, has died on the Cross, and He has been laid in the tomb. (Of course, we know the rest of the story: death could not hold Him down and He rose from the dead three days later!!)

Penance

There is a distinction in the teachings of the Church between forgiveness and consequences for sins. God forgives us when we ask for forgiveness with true sorrow for our sins, but there are still eternal consequences to our actions. Our relationship with God can still need healing in terms of conformity to Him and communion with Him. Even after we confess our sins, we can still have attachments to certain sins, for example.

The Lord helps us to grow in cooperation with His grace through the gift and opportunity of doing penance. Followers of Christ are called to do formal penance, such as fasting, and informal penance such as intentionally going out of the way to be kind to someone. In doing penance, whether formal or informal, we are uniting ourselves to the superabundant merits won by Christ on the Cross.

For penance to have its full effect in ourselves and to help us grow in holiness, this intentionality is necessary. When we act with Christ, we are drawing nearer to Him just as He is already near to us. Doing penance is our answer to the justice of God. We know that we are sinners in need of grace, and we unite our thoughts, prayers, and actions to communion with Him.

Penance can be done formally or informally, but there are certain times when the whole Church is called to collective penance. Canon Law teaches that “the penitential days and times in the universal Church are every Friday of the whole year and the season of Lent (Canon 1250).” This is why we say that every Friday is a mini Good Friday!

Fasting and Abstinence

In the early life of the Church, there was a fast before every major feast or important event. Historically, fasting comes from the Latin statio which means to stand watch or on guard. Another type of fast is called abstinence which pertains to abstaining from meat or fats. In the second case, this is an act of self-control. For the first meaning of fasting, the idea is in waiting, watching, and anticipating something.

There is a fast in place for the Holy Eucharist. The faithful fast from everything except water and medicine at least one hour prior to receiving Holy Communion. In the past, this fast extended to midnight on the previous day. This is where we get the term breakfast because, after receiving Holy Communion, we are breaking the fast.

Today, there are two days of required fasting: Ash Wednesday and Good Friday. On these two days, in the Latin Rite, we may eat one small meal and two other small meals that when combined are not equal to a normal size meal. This is obligatory for those who are 18 years old up to 59 ½ years old. For those younger than 18 and older than 60, the fast is optional and based on medical fitness to do so.

Abstinence from meat is required on Ash Wednesday and all Fridays for those above the age of 14 years old. Yes, you read that correctly. Canon Law says, “Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday (Can. 1251).”

The United States Conference of Catholic Bishops (USCCB) teach the following:

“Christ died for our salvation on Friday. Gratefully remembering this, Catholic peoples from time immemorial have set apart Friday for special penitential observance by which they gladly suffer with Christ that they may one day be glorified with Him. This is the heart of the tradition of abstinence from meat on Friday where that tradition has been observed in the holy Catholic Church.”

Put simply: Christ gave up His Flesh for the life of the world on Friday and so we give up flesh for Him on Friday.

The USCCB recommends that the faithful continue meatless Fridays throughout the year, but it is no longer “binding under pain of sin.” Outside of Lent, the faithful may eat meat, but they must do some other penance in its stead.

Holy Saturday and the Mother of All Vigils

Finally, we have Holy Saturday and the Easter Vigil. The Easter Vigil is the greatest liturgy of the entire year in the Roman Rite of the Catholic Church. The Roman Missal guides the celebration of this great night and even refers to the Easter Vigil as the “mother of all vigils” which is quoting St. Augustine from the 5th Century. So, the Easter Vigil has real history.

Throughout the years, this celebration did get lost for a time, lacking the full vigor it once had. However, Pope Pius XII in the 1950s restored the prominent celebration of the mother of all vigils on the Saturday evening before Easter Sunday.

The Easter Vigil is packed with breathtaking symbolism and meaning. And it is packed with a celebration of everything that we hold dear as Catholics. Christ is seen throughout in amazing grandeur.

Fire

First, it must be mentioned, the Easter Vigil begins with a bonfire outside. This holy fire is called the Lucernarium and the liturgy begins with the celebrant blessing the Easter fire. This fire is symbolic of Christ who is not dead, but very much alive, burning brightly. From this fire, coals are taken out to light the incense and the fire is also used to light the new Paschal candle.

Throughout the entire liturgical year, the Paschal candle stands in or near the sanctuary of the church or near the baptistry as a sign of Christ. This candle is triumphantly marched into the church which is completely dark at this point. The single burning flame enters the back of the church carried by a priest or deacon who then raises it above his head and sings, “Lumen Christi,” (the Light of Christ) to which the people respond, “Deo Gratias” (Thanks be to God). This is repeated for a total of three times as the priest nears the sanctuary of the church.

While the Paschal candle makes its way to the altar area, little candles held by the congregation are lit from the Paschal candle and the light of Christ truly begins to spread throughout the church which is now lit by candlelight.

Beautiful Music

Once the candle makes it to the front, the Easter Proclamation or Exsultet is proclaimed by the priest, deacon, or cantor. This triumphant and beautiful chant is the prelude to the celebration of Easter. It speaks of night and light, of the place and time of the moment, of the priest and congregation, and it anticipates the glorious Resurrection of Jesus Christ.

After the long subdued nature of the Lenten Season, the Easter Vigil breaks in with glory and anticipation. During the Gloria in Excelsis for example every bell available is rung all throughout the chanting or singing of the hymn. Each of the readings during the Liturgy of the Word have an accompanying responsorial psalm. There are many other musical additions to the liturgy called for in the Roman Missal, including the Litany of the Saints before the Blessing of the Baptismal Water. The music at the mother of all vigils is something truly magnificent.

Abundant Proclamation of the Word of God

The Liturgy of the Word is kicked into high gear. There are seven possible readings (minimum of three), each with a selected responsorial psalm sung in between the readings and prayers by the priest following each psalm.

Then the Gloria in Excelsis is sung. The Collect is said. A reading from St. Paul’s Epistle to the Romans is proclaimed. The Alleluia is proclaimed for the first time since before Lent. Yet another Psalm is sung. Then the Gospel is read and the Homily is given.

Blessing of Baptismal Water and Celebration of the Sacraments of Initiation

The remainder of the liturgy is a remarkable tour de force of the Sacraments of Initiation of the Church. The Baptismal water is blessed, those entering the Church make a profession of faith, renounce sin, and are baptized. Many of these adults have been preparing for this moment for a year or more.

Next, those who are not Catholic but who are previously baptized make a profession of faith in the Catholic Church are received into full communion with the Church. Then, the new Catholics, now all baptized and officially members of the Catholic Church, are invited to the celebration of the Sacrament of Confirmation.

The entire congregation is then invited to renew their own baptismal promises and receive a blessing from the priest with the newly blessed baptismal water. The Liturgy of the Eucharist then takes place in the normal way.

However, now baptized and confirmed, the new Catholics (neophytes) receive the Body, Blood, Soul, and Divinity of Jesus Christ in the Holy Eucharist for the very first time. What a splendid moment to behold. This is the pinnacle of our Faith. With so many people leaving the practice of the Faith, this holy night is one in which to take part. By being present and praying for these new Catholics, we show our support to these new members of the Body of Christ.

Conclusion

The Sacred Triduum is the capstone of Holy Week and the summit of the Church’s liturgical life. What a beautiful time to enter into each day and remember in gratitude what Jesus Christ did in His Passion, Death, and Resurrection. And more than a mere remembering, through the Liturgy, we are taking part in these moments. Because the memory of God is perfect and brings the present and past collapsing into one another in a beautiful mystery. Have a very blessed Triduum and Easter, everyone.

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Introduction

Welcome back to the fifth and final session of Praying the Mass! If you have not yet read parts 1 - 4 of this series, I highly recommend starting there!

The Fourth Cup

I want to pick up from last week’s conversation on the Liturgy of the Eucharist with a discussion of the Jewish Roots of the Eucharist, particularly the Passover.

On the night before He was to suffer, our Lord Jesus celebrated the Passover meal with His Apostles. He chose this time and meal to establish the New and everlasting Covenant in His Blood. At the Most Holy Sacrifice of the Mass, we are not re-enacting the Last Supper. One of the major differences between the Mass and the Last Supper is that the Last Supper anticipated the Sacrifice of Jesus and the Mass makes this saving reality present once again.

In fact, we cannot understand the Mass as the Last Supper only. The Paschal Mystery of Jesus Christ spans His entire saving Action, from the entrance into Jerusalem until His glorious Ascension into Heaven forty days after His Resurrection. It is impossible to separate the suffering of Christ from the Last Supper. The Sacrifice of Jesus Christ on the Cross was once and for all. God is outside of time. Therefore, the Holy Eucharist was established, along with Holy Orders, in the Upper Room before Jesus suffered and died. However, this is precisely because Jesus was making the Cross present in His Body and Blood offered in the first Eucharist.

The key to understanding the unity of the Last Supper and the Cross is understanding the Jewish Passover meal. In the Passover, the father of the family would use the first-person perspective when recounting the narrative of the Exodus. The blessings are read by the father of the house and the first cup of wine is consumed: the cup of blessing.

At the Passover meal, each adult at the dinner drinks four cups of wine. The four cups mark the journey of the Hebrew people. The four cups mark that 1) God will save His People from harsh labor, which He accomplished by the plagues 2) God will save His People from servitude to the Egyptians, 3) God will redeem His People, which the Jews saw in the crossing of the Red Sea, and finally 4) that God will take His People as a Nation, which happened at Sinai.

In Jesus Christ, these four cups reveal their fulfillment.

The first cup is fulfilled in various ways by Christ, and in the Book of Revelation, as the full manifestation of God to man. The ten plagues inflicted on Egypt were directed against the various false Egyptian gods. Jesus reveals to us everything that God wished to reveal about Himself and frees us from harsh labor or toiling without purpose in matters of Faith.

The second cup is fulfilled by the Incarnation. By the God-man entering into our humanity, we are freed from the slavery of sin, in order to share in His divinity.

The third cup is clearly fulfilled in Baptism, which is the definitive escape from the power of evil through the Red Sea.

The fourth cup of the Passover meal marks the establishment of the People of God as a nation at Mount Sinai. As a nation, the Exodus from Egypt out of slavery was brought to completion. The New Exodus is the deliverance of men and women from the slavery of sin. The New Moses is our Lord Jesus Christ. In Him is the fullness of redemption. His Perfect Sacrifice on the Cross is begun at the Last Supper.

Dr. Scott Hahn goes into exquisite detail about the relationship of the fourth cup, the Last Supper, and the Cross in his 2018 book “The Fourth Cup: Unveiling the Mystery of the Last Supper and the Cross.” I would highly recommend purchasing this book for a deeper dive. The main theological point that is drawn is incredibly important: the fourth cup is absent from the Last Supper!

The absence of the fourth cup from the Passover Meal would have been noticed by the Apostles. Certainly, they would have been wondering why Jesus left the Passover meal incomplete when He went out to the Garden of Olives to pray. Where then is the fourth cup consumed? It is on the Cross! The fourth cup in Passover marks the establishment of the People of God as a nation at Mount Sinai. In the New Passover, the fourth cup is consumed on the Cross when Jesus drinks wine mixed with gall and gives up His spirit saying, “It is finished (cf. Jn 19:30, Mk 15:37).” In Latin, the phrase is “consummatum est.” The fourth cup is called the cup of consummation.

On the Cross, Jesus establishes the new and everlasting Covenant in His Blood. The Church is borne from the Cross. The People of God become such by entering into the death of Christ and thereby sharing in His Resurrection. All of this is possible because of the outpouring of Jesus to the Father. What we need to remember is that Mass is not a reenactment of the Last Supper. It is a coming present once again of the saving Mysteries of Jesus’ Last Supper, Passion, Death, Resurrection, and Ascension.

After Supper Was Ended

Let us resume our walk through the Mass. The bread has been consecrated. Now, in a similar way, our Lord took the chalice in His holy and venerable hands. He gave thanks to the Father, blessed it, and shared the cup with His disciples. Why did our Lord do this? He could have consecrated the bread and wine together and given that model to the Apostles.

As we have explored earlier, the Last Supper is not merely a symbolic meal, it is a real participation in the events to come of the Passion, Death, and Resurrection of the Lord. God is the master of space and time, so this is not outside of the possibilities for Him. When Jesus says, “This is my body which will be given up for you,” we can hear that it is anticipating a future action. The mystery comes when we realize that even though He is talking about an action in the future, He is saying that the bread in His hands is His actual body. The Church has never believed these words to be metaphorical. That heresy did not appear until the second millennium.

We know that the Holy Mass is a sacrificial meal. So too was the Last Supper a sacrificial meal, inseparable from the Passion, Death, and Resurrection of Jesus Christ. What is the logic to the double consecration: the consecration of bread and wine separately. Jesus was making the Cross present at the Last Supper in a real, sacramental way, and, in so doing, made the Mass a memorial of the whole of the Paschal Mystery. When He took the chalice and said the words of consecration: “For this is the chalice of my blood...” He was essentially separating His Body and His Blood. The result of the catastrophic separation of Body from Blood is death.

At every single Mass, the Body and Blood of Jesus Christ are separately made present under what looks like bread and what looks like wine. The Cross becomes present. The Death of our Lord Jesus Christ comes present. At the Last Supper, this was in an anticipatory sense because the events of the Passion and Death of Jesus had not yet happened. And at the Holy Mass, these events become present once more.

Of course, we know that the Death of Jesus Christ is not the end. Our God knows the way out of death’s decay. On the third day, He rose from the dead. His glorious Resurrection becomes present at each and every single Mass in a sacramental way during the Fraction Rite. Later on in the Mass, we sing the Agnus Dei (Lamb of God). However, just before this, the Priest breaks a piece of the Host over the paten and places it in the Chalice saying, “May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it.”

Mysterium Fidei

After the bread and wine have been consecrated, the priest says the “mystery of faith” or mysterium fidei (in Latin), which is new to the 1970 Missal. Previously, the phrase mysterium fidei did not exist as an acclamation; rather, it was part of the formula of consecration spoken inaudibly by the priest. It was included just after “the new and everlasting covenant (novi et aeterni testamenti)” and just before “which will be poured out for you and for many... (qui pro vobis et pro multis effundetur...).” However, it was only those two Latin words: mysterium fidei.

Originally, the use of the term mysterium fidei referred to the mysterious goodness of the material of Christ’s Blood being poured out. An early heretical sect, the Manicheans, held that the material order was bad and only the spiritual was good. So, adding the “mystery of faith” into the Canon further showed how important the Flesh and Blood of Christ was and is, His material humanity joined to His divinity.

The 1970 addition to the Missal of “we proclaim your Death, O Lord, and profess your Resurrection until you come again” seems to be more akin to the traditions of the Eastern liturgies. The Liturgy of St. James, a Byzantine form of liturgy, says,

“This do in remembrance of me; for as often as ye eat this bread, and drink this cup, ye do show forth the Lord’s death, and confess His resurrection, till He comes.”

This shows that the memorial acclamation may be new to the Roman Rite of the Church but it has been used for ages in the Eastern Catholic Churches.

We are recognizing that the Mass is an anamnetic reality. By way of a quick review from last week, anamnesis in Greek literally means “bring to mind.” We could also translate it as a deliberate recollection. Anamnesis in the context of liturgy is more than just a memory or a calling to the mind in some abstract way. Through the power of the Holy Spirit and the mediation of Jesus Christ, our High Priest, the One Sacrifice becomes present once again in an unbloody manner. The word anamnesis is what Jesus says in the words of consecration when He says, “Do this in remembrance of me.”

So, the Mass is not a representation, it is a RE-presentation. It is the presenting once more the one and only Sacrifice of Jesus Christ, His suffering, death, and resurrection. Anamnetically, we become present in these sacred events, outside of space and time. Through our prayers and intention, we take part in the Paschal Mystery of Jesus Christ, by the power of the Holy Spirit. We enter into the saving Action of Jesus Christ in the Holy Sacrifice of the Mass.

Borne By the Hands of Your Holy Angel

The priest is not only offering the Sacrifice of the Holy Victim, he is presenting an oblation or an offering. In the First Eucharistic Prayer, the ancient Roman Canon, the part which makes this explicit goes this way:

“In humble prayer we ask you, almighty God: command that these gifts be borne by the hands of your holy Angel to your altar on high in the sight of your divine majesty, so that all of us who through this participation at the altar receive the most holy Body and Blood of your Son may be filled with every grace and heavenly blessing.”

As we mentioned last week, we recognize the Sacrifice of the Mass as the re-presentation of Jesus’ suffering, death, resurrection, and ascension. We acknowledge that He Himself is the Sacred Victim offered on our behalf. And now, we recognize the link between Heaven and Earth in the Holy Mass.

What is offered here is not a request that the Body of Christ be locally transferred from the altar to Heaven. Jesus Christ is in Heaven already. Therefore, the meaning of this oblation is mystical. It is not a prayer invoking the power of God, like the epiclesis which calls down the power of the Holy Spirit on the gifts. Interestingly, the word used in the official Latin text for “these gifts” is more literally translated as “these Things.” God sees the gifts, He has commanded the Mass be offered in this way, and they are priceless and pleasing to Him.

The word Angel that is used comes from the Greek word “angelos” which means “messenger.” Certainly all of the angels and saints are worshiping at the throne of God and are taking part in the Sacred and Divine Liturgy of the Mass. So, who is this Angel?

St. Ambrose taught that an angel assists at Mass when Christ is sacrificed on the altar. From the text of the Roman Canon, there is little information as to the identity of this Angel. Is it the guardian angel of the Church? Is it St. Michael the Archangel, the guardian angel of the Eucharist? Is it Jesus Christ Himself, used in a metaphorical sense? Does the word Angel stand in for each and every angel and saint who takes part in the Mystical Supper of the Lamb?

It seems clear to me that what is asked here is not possible to any angel or creature. Truly, what created being can accomplish what God has asked and what the Church presents once again here? Besides being a messenger, the Angel is the “One Sent” by the Father. So, it seems that the Angel is the Son of God, Jesus Christ: the One Sent by the Father. In fact, Jesus is the “Angel of Great Counsel” referenced in Isaiah 9:6. We also see the Word of God (albeit before the incarnation) active in creation in Genesis 1-2. We see the Word of the Lord coming to Noah (Genesis 5-6). There is also the mysterious passage in the Gospel of John where Jesus says that Abraham had seen Him (cf. Jn. 8:56).

The point of this mystical prayer is to show that the Sacrifice of Heaven is the Sacrifice of Earth. The altar on high in the sight of the His divine majesty is the altar on which the Sacrifice of the Mass is being offered once more. Heaven and Earth meet by the power of the Holy Spirit and the mediation of the Angel of Great Counsel, our Lord Jesus Christ. “For there is one God, and there is one mediator between God and men, the man Christ Jesus... (1 Tim. 2:5).” So, the Holy Angel of the Mass’s words is Jesus.

The End of the Eucharistic Prayer

The priest ends the Eucharistic Prayer with a Final Doxology, a liturgical formula of praise to God, saying:

“Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever.”

This entire Action, and truly the whole of the Holy Mass, is the action of God. The chief mover in the Liturgy is our High Priest, Jesus Christ. This final phrase given to us by the Church to close the Eucharistic Prayer might seem like a simple declaration of praise, but it is the key to understanding Catholic worship. “Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever.”

Do we go to Mass to receive the gifts that God wants to bestow upon us? This is the view that many within the Church hold. We go to Mass to receive Jesus in the Eucharist. Of course, if we are in a state of grace, we have the honor and profound privilege of receiving our Lord in the Eucharist. But why do we go to Mass? Is it to receive or to give?

The key is this: “all glory and honor is yours.” We recognize that we have come to offer the Sacrifice of the Mass with our full, conscious, and actual participation for one primary purpose: to give glory and honor to the Father. And through this cooperation with grace, God makes us holy. Almighty God does not need our worship, but He delights in it. We have freedom and the free self-gift of His son or daughter is His delight. If we come to Mass primarily to receive, we are not coming for the right reasons. If we say, “I did not get anything out of Mass today,” then we have a wrong understanding of the Sacred Liturgy. We should not say, “I did not get...” We should instead say, “Did I give my all to my Heavenly Father?”

The Communion Rite

Following the Eucharistic Prayer, we stand and pray the prayer that our Lord Jesus taught us: the “Our Father.” This perfect prayer, according to St. Thomas Aquinas, contains all five excellent qualities required for prayer. It is confident, ordered, suitable, devout, and humble. It is also clear here the priest is leading this prayer in the Person of Christ, Head of His Body, because his hands are in the orans posture of offering.

Next, the priest offers the peace of Christ to us, just as Christ offered His peace to the Apostles on the day of the Resurrection.

“On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld (Jn. 20:19-20).”

Then, it is optional for the deacon or priest to invite the gathered faithful to turn to those in their immediate vicinity and offer the peace of Christ. This is the action of one Member of the Body of Christ to another Member of the Body of Christ. So, we do not say the other person’s name, give them a secret handshake, or anything like that. We remember that Christ is now present on the altar and we offer the peace of Christ, which the world cannot give, to those around us.

We are also reminded here of the words of our Lord:

“So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift (Mt. 5:23-24).”

The Fraction Rite

As I mentioned last week, the priest then takes a piece of the Sacred Host and breaks it. Then, he puts that piece into the Chalice, which makes the Resurrection of Jesus present in a powerful way. Body and Blood are reunited, never to be parted again! We, and the priest, do not receive dead flesh; we receive the whole Christ, Body, Blood, Soul, and Divinity into our own bodies. Interesting to note here, as well, that our posture changed after the Final Doxology. Instead of kneeling in penitence and adoration at the foot of the Cross, we are standing in the joy and power of the Resurrection! Meanwhile, the priest is saying quietly:

“May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it.”

Then, quietly, he prays directly to Jesus in one of two ways:

“Lord Jesus Christ, Son of the living God, who, by the will of the Father and the work of the Holy Spirit, through your Death gave life to the world, free me by this, your most holy Body and Blood, from all my sins and from every evil; keep me always faithful to your commandments, and never let me be parted from you.”

Or: “May the receiving of your Body and Blood, Lord Jesus Christ, not bring me to judgment and condemnation, but through your loving mercy be for me protection in mind and body and a healing remedy.”

Next, while facing the people, the priest raises the host and chalice echoing the words of St. John the Baptist,

“Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.”

The people and the priest then respond with the words of the centurion to Jesus who believed that He could save the centurion’s daughter, despite being a Gentile pagan:

“Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”

At this point, the priest then receives Holy Communion and then distributes our Blessed Lord, under the veil of a Sacrament, to the faithful gathered who are in a state of grace.

Who Do We Say Amen?

I think it is worth investigating: Why do we say Amen after receiving Holy Communion?

In the Second Century, St. Justin Martyr writes in his Apologia that after the prayers of thanksgiving and consecration were finished by the priest, all responded by saying “Amen.” This is not simply a word found at the end of a conversation. It is not like saying, “Ok. Goodbye, God,” after a prayer is finished. St. Paul writes, “Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying?” So, it would seem that the word Amen packs a punch. But what does it mean?

Amen is a Hebrew word which means “so be it.” St. Augustine translated it as “it is true (Latin: verum est).” In a tract explaining the Mass from the Middle Ages, we read, “Amen is a ratification by the people of what has been spoken, and it may be interpreted in our language as if they all said: May it so be done as the priest has prayed (Catholic Encyclopedia, 1907).”

It is custom in most of the Rites of the Catholic Church, both East and West, to say “Amen” after receiving Holy Communion. In the 1962 Missale Romanum, the priest says, “Corpus Domini Nostri Iesu Christi custodiat animam tuam in vitam aeternam, Amen (May the Body of our Lord Jesus Christ preserve your soul unto life everlasting. Amen).” So, even though the communicant does not say “Amen” like in the Ordinary Form of the Mass, the priest has said “Amen” for them.

The language of “Amen” seems to be like a contract. When two people enter into an agreement with one another, they may mark it with a handshake and say, “so be it” or “I agree.” Is that what is happening at Mass? Certainly, what we are entering into at Mass is far more important, meaningful, lasting, and beautiful. Perhaps more than a contract, the “Amen” shows us that the language of the Mass is that of a covenant. A contract can be broken. A covenant cannot be broken.

When we approach our Lord Jesus Christ in the Holy Eucharist, we are approaching the Bridegroom as the Bride. We are uttering our wedding vows to the King of Heaven each time we receive Holy Communion. We are saying, “I do” when we say “Amen.” The meaning of the word is very close to this understanding. We are using the language of marriage to show that we are accepting the Bridegroom into our body and soul to remain with us always. As husband and wife become one flesh in marriage, the communicant and our Lord become one in the Eucharist. “Communion” means “one with.” We are becoming more closely joined to the Lord in reception of Holy Communion.

Every time we say “Amen” we should call to mind clearly what we are doing. We are giving our assent of Faith. We are not saying “Okay” or “Sure”, we are saying “so be it.” Do we know what we are saying “yes” to? Do we know what we entering into? Our “yes” to God cannot be half-hearted or wishy-washy. It must be sure and resolute, by His grace. Our Lord Jesus is a strong proponent of authenticity and resolution. We hear in the Book of Revelation: “So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth (Rev. 3:16).” And in the Gospel of St. Matthew: “Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil (Mt. 5:37).” Let our Amen mean Amen.

Then, after Holy Communion, the priest or deacon purifies the Sacred Vessels, which is something only they can do. They quietly say:

“What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity.”

Next, the priest invites the people to pray and says the Prayer after Communion. This is a special prayer given for each liturgical day, like the Collect, which ends the Communion Rite and the Liturgy of the Eucharist, more broadly.

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Concluding Rites

Greeting, Blessing, and Dismissal

We have just taken part in the Liturgy of the Eucharist in which Jesus Christ became substantially, truly, and really present. Having just received Him in His Body, Blood, Soul, and Divinity in the Eucharist, the faithful are living tabernacles. The word Eucharist actually means thanksgiving in Greek, and this is what we are doing during the Concluding Rites.

Out of deep gratitude for what our good God has done, we spend some time in silence following the Communion Rite, reflecting on the gift of the Most Holy Eucharist. Then, the priest blesses the people assembled. There is great power in this blessing. The priest, acting in the Person of Christ the Head, is blessing the people. In other words, it is Christ Himself who blesses us at the end of Mass. During Mass, where the priest is, there is Christ.

The priest, acting in the Person of Christ, blesses those gathered with the power and might of the Most Holy Trinity: “May almighty God bless you, the Father, and the Son, and the Holy Spirit.” By making the sign of the Cross and invoking the Trinity, the priest is sealing us with God’s presence. We have been shown mercy in the Introductory Rites and we glorified God. We were fed with His adorable Word in the Liturgy of the Word. And we received Jesus Christ Himself in the Holy Eucharist in the Liturgy of the Eucharist. This one, single act of worship began with the sign of the Cross and it ends with the sign of the Cross.

Following the final blessing, the dismissal is given by the priest or deacon. This is, in fact, where the word Mass comes from. The words in Latin “Ite, missa est” literally means “Go, she (meaning, the Church) – has been sent”. This word is related to our English word “mission.” Fed by the Word and the Eucharist, Jesus fills us with Himself and we are strengthened to go out and share Him with the world. The Church exists to evangelize, and we are the hands and feet of Christ.

At the end of the Gospel of Matthew, in the Great Commission, Jesus says to the Apostles:

“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age (Mt. 28:18-20).”

Likewise, the deacon or priest is acting in the Person of Christ, telling us to “Go” as well! The dismissal makes the Ascension anamnetically present to us, because that is exactly what happened after the Great Commission.

Then, the priest, still acting in the Person of Christ the Head, then processes down the center aisle towards the narthex as a recessional hymn is sung. Technically speaking, the one, single act of worship – the Mass – ends with the dismissal. Practically speaking, our celebration of the Sacred Mysteries ends when the priest reaches the narthex of the Church. This practice of waiting until the priest reaches the narthex highlights the reality that Christ is the presider at Mass, acting through the priest.

Conclusion

I hope that this series has been a blessing to you. I hope that we all will continue in our pursuit of the glory of God and the sanctification of man. I hope that the Mass comes alive to your senses in a powerful way. Thanks be to God for such a great gift!

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Introduction

Welcome back to session 4 of “Praying the Mass.” I am thrilled to share with you today the Liturgy of the Eucharist. With the Prayers of the Faithful completed, the Offertory begins.

Presentation of the Gifts

Gifts

Bread and wine are brought to the altar and prayers of offering and blessing are made. This presentation of the gifts, the bread and wine, and the preparation of the altar is getting us ready to enter into the most sacred part of the Holy Mass.

The bread and wine, now present on the altar, are gifts because all created things come from God. Without the act of creation and the sustaining of being itself, we would not have bread and wine to offer in the first place.

Even from the earliest days, humanity has offered the first fruits of their harvest or flock back to God in thanksgiving. Recognizing an abundant harvest or a healthy flock or even a child being born as a gift from the divine is not isolated to Christianity and Judaism. In the oldest pagan religions, armed only with God-given human reason, there is an understanding that there is a higher power which created and sustains all things. And, so, the bread and wine are gifts.

But that is not all. Our own lives are gifts. The churches in which we worship are gifts. The vestments, sacred vessels, and artwork are gifts. Without God, there is nothing. Everything we have is a gift in a very real sense. As St. Therese of Lisieux said, “Everything is grace.”

Offerings

The bread and wine are offerings because they are being set aside for sacred use. Ordinary bread and wine are placed upon the altar with the full expectation of the miracle that is to come. These gifts are being offered for a specific purpose. Namely, to make Christ present Body, Blood, Soul, and Divinity, under the veil of a sacrament. The bread and wine are not the only things being offered. We offer God, each day, our works, joys, sufferings, in union with the action of Jesus at the altar at Holy Mass.

As St. Paul says in Romans 12:

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship (Rom. 12:1).”

Everything we do throughout our day, which is intentionally united to Christ, is our spiritual offering. In offering ourselves, we are transformed to be more like Christ, just as the bread and wine become Christ. We can also offer all of the many requests and intentions that we have. We offer all we are next to the bread on the paten and in the chalice with the wine.

Finally, the bread and wine are holy and unblemished sacrifices. When the bread and wine are set aside for sacred use, they can no longer be used as ordinary food. In a simple sense, this is a sacrifice.

When we understand that we are uniting ourselves to this offering at Mass, we come to realize that the content of our day to day lives is the sacrifice that we are offering. These sacrifices are acts of love: cleaning the dishes so your spouse does not have to do it, practicing virtue rather than vice, setting aside time for prayer, or striving to live the commands of Jesus Christ each moment of the day.

Then, at Holy Mass, we offer these actions, as well as our failings, alongside the bread and wine. We become a sacrifice offered to God in humility. Holy because we are set apart by God in our Baptism. Unblemished because we are set right with God by our Baptism, frequent reception of the Sacrament of Penance, and by being transformed by our receiving of Holy Communion in a state of grace.

Prayer Over the Offerings

During Sunday Mass, the collection is taken during the Prayers Over the Offerings. This is a chance for the assembly to make their tithing a liturgical action. Just as the gifts of bread and wine are offered, so too are our “first fruits.”

During this preparation, you might see the Deacon or Priest pour wine into the chalice at the altar and then a bit of water as well. They are also quietly saying,

“By the mystery of this water and wine, may we come to share in the divinity of Christ, who humbled himself to share in our humanity.”

Water, in most places of the world, is a fairly common thing. This is symbolic of humanity. Yet, wine is expensive and takes a long time to make; this is symbolic of divinity. And when the wine and water are mixed, can they be separated again? No! So, it is with the Incarnation of Jesus Christ. The Byzantine tradition takes the symbolism a step further. During Divine Liturgy, warm water is added to the wine during the preparatory prayers because the blood of a living Man is warm!

Turning to the people after the Offertory Prayers, the priest says,

“Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father.”

This is not a prayer. This is an invitation. This is a command. The people then respond, speaking to the priest saying,

“May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.”

This beautiful exchange is a call to action. The priest is about to enter into the Holy of Holies to offer the one Sacrifice of Jesus Christ in the Person of Christ, Head of His Body. The people offer sacrifice as well, but in a different way as members of the Body of Christ.

Also, the people are acknowledging that the Sacrifice being offered is 1) primarily at the hands of the priest, 2) is for the praise and glory of God, and 3) is for the “making holy” (sanctification) of the people.

It should be noted that after the priest says the Orate, Fratres and he is offering the Mass in the ad orientem posture, the Roman Missal does not direct him to turn back towards the people until the Ecce Agnus Dei (“Behold the Lamb of God…”). He is in the fight. His attention, and ours, should then be entirely fixed upon entering into the Sacred Action of the one Sacrifice of Jesus Christ, presented once more, outside of space and time.

Attention entirely fixed upon the task at hand, the priest begins the Eucharistic Prayer by saying, “The Lord be with you.” (Latin: Dominus vobiscum) The people respond, “And with your spirit.” (Latin: Et cum spiritu tuo) This small exchange is not a greeting. The priest is acknowledging that, in our Baptism, we are members of the Body of Christ. And as members of the Body of Christ, we offer ourselves in union with the Sacrifice of Jesus Christ.

We say, “And with your spirit” because we are acknowledging that by the power of the Holy Spirit, in his ordination, the priest is acting in the Person of Christ the Head of His Body. We are not speaking of “your spirit” as the priest’s human spirit. We are acknowledging his priestly spirit, in Christ, in the power of the Holy Spirit.

Next the priest says, “Lift up your hearts.” (Latin: Sursum corda) The people respond, “We lift them up to the Lord.” (Latin: Habemus ad Dominum) Literally in Latin, this response means something like, “We hold towards the Lord.” This means we are lifting our hearts now or we have already been lifting them up and will continue to do so. God, ever-patient, is giving us another chance to clue in to the miracle in front of us before we charge into the breach in the battle of prayer.

Then the priest says, “Let us give thanks to the Lord our God.” (Latin: Gratias agamus Domino Deo nostro) And the people acclaim, “It is right and just.” (Latin: Dignum et iustum est) It is “right” for us to give thanks to God because that is why human beings were ultimately created. We are made to worship God. It is “just” because God alone deserves glory and praise.

This ancient dialogue of the Preface Dialogue begins the Eucharistic Prayer. It reminds us of who we are as priest and people, Head and Members of the Body of Christ. It reminds us of our active internal role in entering into the Sacrifice of the Mass. It reminds us of the glory due to God and our role in offering Him praise.

The Preface

The first essential part of the Eucharistic Prayer is the Preface for the day which is then offered by the priest. These prefaces change depending on the season of the Church liturgical year and the feast, solemnity, or memorial that is being celebrated.

Directly following the Preface and just before the beginning of the Eucharistic Prayer comes the Sanctus (Holy, Holy, Holy). This ancient prayer was added to the Sacred Liturgy in the first half of the fifth century and is drawn from Isaiah 6:3 and Matthew 21:9. The Preface and the Sanctus specifically call to mind the angels and remind us that we are praising God, with all of the angels and saints in Heaven present with us. Heaven is touching Earth and we are present for this spectacular event.

In the 1962 Roman Missal, there is a beautiful insight in the rubrics. At the word Sanctus, the priest joins his hands and bows in humble adoration of God. Then, at the words Benedictus qui venit in nomine Domini (Blessed is he who comes in the name of the Lord), he stands fully and makes the Sign of the Cross. In the midst of the angels and the saints, the grace of God is pouring out upon us and blessing us as we enter into the great Action of Jesus Christ in the remainder of the Eucharistic Prayer.

This is no longer called for in the rubrics of the 1970 Missal, but the spirit of the theological significance is no less for us!

The Sanctus is one of the oldest congregational hymns in existence. In Greek it is the ton epinikion hymnon or “Hymn of Victory.” This the final part of the Eucharistic Preface and is said or sung at every single Mass in the Latin Rite. The hymn also exists in some form in all but one of the Eastern Rites of the Catholic Church.

Historically, in the Latin Church, the bells were rung at the start of the Sanctus to signal that the Roman Canon was coming imminently. Let us now walk through the Sanctus piece by piece.

“Holy, Holy, Holy, Lord God of hosts.” (Latin: Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth.) There are two main points of interest I would like to draw out here: the repetition of Holy and the word “hosts.”

In English, and many other languages, there are words called comparatives and superlatives. For example, we have the word “good,” the comparative “better,” and the superlative “best.” In Hebrew, this construction does not exist. To say “better,” you would say “good, good.” And to say “best,” you would say, “good, good, good.” Therefore, to say Holy, Holy, Holy is saying that God is the Most Holy.

It is also a call to worship, often done in threes. Think, for example, of the popular Christmas chant where “O come, let us adore Him (Venite adoremus)” is repeated three times. And, of course, the repetition of three refers also to the Trinity. Like most things in the Church, there are multiple levels of meaning.

The word “hosts” refers to the heavenly hosts of angels, which St. Luke refers to in his account of the birth of Jesus. These legions of angels do the will of God and bring Him glory. They are with us in the fight and they join us in worship of Him.

As Dr. Scott Hahn wrote so eloquently,

“When we go to Mass, the congregation is never small, even if it is nonexistent in terms of human attendance. The angels are there, as is evident even in the words of the Mass: ‘And so with all the choirs of angels we sing: Holy, holy, holy…’ The Mass itself cries out for us to be aware of our angels (Hahn, Signs of Life).”

“Heaven and earth are full of your glory.” (Latin: Pleni sunt cæli et terra gloria tua) Of course, here we are giving God praise, acclaiming the truth that for those with the eyes of Faith, He is recognizable all around. All things are directed ultimately to Him.

“Hosanna in the highest. Blessed is He who comes in the name of the Lord. Hosanna in the highest.” (Latin: Hosanna in excelsis. Benedictus qui venit in nomine Domini. Hosanna in excelsis.) This refers to the cry of the people as Christ entered Jerusalem to the sight of palm branches being waved, reminiscent of Solomon’s entrance into Jerusalem. The people exclaimed of Christ,

“And the crowds that went before him and that followed him were shouting, ‘Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!’ (Mt. 21:9)”

Hosanna means “Praise to the Lord!” And so, we are offering praise to the Father for the gift of the Son. In this hymn, the coming of Christ in the Nativity is called to mind. We know that Christ will come again. The Sanctus reminds us that Christ comes to us now. At the Mass, the Body, Blood, Soul, and Divinity of Jesus become present under the veil of a sacrament on the altar.

The Sanctus, with its mention of the angels and the triumph of Christ, is like a bridge between Heaven and earth. The Lord of Heaven and earth is drawing us deep into His heart. The eternal self-offering of the Son to the Father in the Spirit is veiled before us by signs and symbols. But there is no doubt that the Holy Sacrifice of the Mass, especially in the Eucharistic Prayer is a foretaste of Heaven.

Epiclesis and Institution Narrative

There are currently a few different options for the Eucharistic Prayer, proper. However, they all contain two more essential parts: the Epiclesis (Greek: Epiklesis, Latin: Invocatio) and the Institution Narrative.

The Epiclesis is the calling down of the Holy Spirit upon the gifts of bread and wine that they may become the Body, Blood, Soul, and Divinity of Jesus Christ. Every Western and Eastern liturgy contains this essential prayer. The Institution Narrative is the full narrative of the Last Supper in which Christ instituted the Eucharist as the New Covenant, including the words of consecration (This is My Body… This is My Blood…).

In the Catholic Church, there has always been an understanding that this invocation of the Holy Spirit was essential, along with the words of consecration.

We may be tempted to ask exactly when does the bread and wine actually become Jesus’ Body and Blood? Is it at the Epiclesis or is it at the Institution Narrative? This has been a source of tension through the history of discussions between the East and the West in the Church. The important thing is to recognize the essential nature of both.

Without the words of consecration, there is no Eucharist. But without the power of the Holy Spirit, there is no Eucharist. This is absolutely not to say that the Holy Spirit waits for the priest to call on Him. The entire Holy Mass is the prayer and working of Almighty God: Father, Son, and Holy Spirit. But God has designed that His creatures should cooperate with His sacred Action. Therefore, the invocation of the Holy Spirit and the words of consecration of the Son are both to the glory of the Father and the making holy of the people, which hopefully we will remember are the two main ends of the Holy Sacrifice of the Mass.

We take our cue of the importance of both elements, the Institution Narrative and the Epiclesis, from the posture of the people at the Holy Mass. Following the Preface and the Sanctus, the people kneel. In the Roman Rite, the posture of kneeling is twofold: humility and adoration. We kneel in humble adoration because God is sending His Holy Spirit in power to consecrate the bread and wine to become the Most Holy Eucharist, at the hands of the priest. We are humble because we understand who God is and who we are in relationship to Him. We adore Him because it is right and just, especially given the miracle that is taking place in front of us.

During the Epiclesis, the priest’s posture changes as well. He extends his hands, palms facing down, over the gifts to show the calling down of the Holy Spirit. The bells are also rung at this time to draw our sense’s attention to what is happening.

During the Institution Narrative, the priest is engaged in the Sacred Action of Jesus Christ. When speaking the words of consecration, he bows and speaks in a straight tone. This is to show that the words are not his own, rather Jesus Christ is speaking through him at that moment. Back in ancient times, a messenger would visit a foreign king and speak the words of his own master. The foreign king would know that the words did not belong to the messenger because the messenger would speak them while bent at the waist.

Then, the priest genuflects before the King of kings now present on the altar. Here, in the climax of the Mass, the bells are rung three times as if to say Holy, Holy, Holy. As I mentioned earlier, in Hebrew, there are no grammatical comparatives and superlatives. To say holier, you would say “holy, holy,” and to say holiest, you say “holy, holy, holy.”

Anamnesis

The fourth essential part of the Eucharistic Prayer is Anamnesis.

During the Institution Narrative, the bread and wine are consecrated separately, first the bread then the wine, and they become the Body and Blood of Jesus. The result of separating blood from a body is death. In this way, the Institution Narrative makes present the Passion and Death of Jesus. Is this just a metaphor? Is it symbolic? Far from being merely a symbol, this means the Holy Cross is made present to us in the here and now, outside of time, by the power of God. Rather, we could say that we are transported to the foot of the Holy Cross where the Son of God shed His blood and life for our sake. When we begin to see with the eyes of faith that this is a reality and not simply symbolic, we begin to understand anamnesis.

Anamnesis in Greek literally means bring to mind. We could also translate it as a deliberate recollection. Anamnesis in the context of liturgy is more than just a memory or a calling to the mind in some abstract way. Through the power of the Holy Spirit and the mediation of Jesus Christ, our High Priest, the One Sacrifice becomes present once again in an unbloody manner. The word anamnesis is what Jesus says in the words of consecration when He says, “Do this in remembrance of me.”

The Anamnesis makes present the Sacred Action of Jesus Christ to our senses through external signs and symbols. It is a reminder on the surface level. But if we push past the veil, God allows us to see and to receive the full power of His saving Mysteries which were so powerful that they cannot be contained in a single moment of history. The Cross was two thousand years ago, but it comes present once again at every single Mass. What we see as signs and symbols are made truly present to us, in reality.

Of course, after the Eucharistic Prayer, the priest puts a piece of the Sacred Host into the Sacred Chalice in the Fraction Rite. In this action, anamnesis makes the reunion of the Body and Blood of Christ, the Resurrection, present to us once more. He who died will not die again. The whole Christ is risen. This is why the faithful receive the full risen Christ in His Body, Blood, Soul, and Divinity in every particle of the Host or every drop from the Chalice.

Intercessions

The fifth main part of the Eucharistic Prayer is the Intercessions. Intercession means to intervene on behalf of another. From the outset, it should be clear that the Eucharistic Prayer must essentially be intercessory because it makes present the Saving Mysteries of Jesus Christ who suffered, died, and rose to redeem all mankind.

St. Paul says to St. Timothy: “For there is one God, and there is one mediator between God and men, the man Christ Jesus… (1 Timothy 2:5).” Jesus Christ is our mediator. He is the Pontifex Maximus (the “Greatest Bridge-Maker“). He stands in the gap between mankind and the Father, a gap which was caused by Adam’s first sin and perpetuated by each personal sin of every sinner. He is the only Way to the Father. He is the Bridge. And so, in the Eucharistic Prayer, we see this reality take form especially with the Intercessions.

The Sacred Liturgy is a priestly action. It is the prayer of our High Priest, Jesus Christ, active in a special way through the instruments of the ordained minister and the baptized faithful as Head and Members. The Sacred Liturgy is the work of God for His glory and for the sanctification (making holy) of His people and the whole world.

As the Eucharistic Prayer begins, the priest asks in the confidence of Jesus Christ for what we need, in and through Jesus Christ. The priest asks for the gifts of bread and wine, and the personal intentions and sacrifices of those gathered, to be accepted and blessed by God.

In this way, our own personal sacrifices and intentions are being offered to the Father, in the Son, and through the Holy Spirit. Jesus Christ, the Son of God, is interceding for us to the Father. He intercedes for the whole world, beginning with the Church. We ask that God may give the Church peace, guidance, union, and governance throughout the world. Then we offer intercessory prayer for the Pope and for our local bishop.

In the first Eucharisitic Prayer, there are prayers of intercession for “all those who, holding to the truth, hand on the catholic and apostolic faith.” This means, firstly, the whole college of bishops who are the successors of the Apostles. But, it also means all those throughout the entire Church. The Church exists in order to evangelize. She exists in order to bring glory to God and full, abundant life to all men and women. This happens by fidelity to the catholic and apostolic faith which must be handed on without change or lessening.

We should not forget the saints, as well!

Since it has been established by the Church that we have recourse to the saints, to the glory of God, then we ought to exercise it. We have previously discussed the one perfect Sacrifice of Jesus Christ. On the Cross, Jesus Christ earned superabundant merit. His perfect, eternal Sacrifice was sufficient to redeem all of mankind. But God has given us the ability to unite our own actions with His perfect Action.

The merits of those who have come before us, the saints, are united to the Cross of Jesus Christ. Their cooperation with God’s grace is what allowed them to accept the invitation to eternal life. No human action is done in isolation. Our actions have consequences, and they affect other people. Therefore, our good actions, our good works, create a ripple effect that positively affects the souls of others. When applied to the Cross of Jesus Christ, these good works share in the superabundant merit of Jesus Christ. This is the essence of what Catholics mean when they say, “offer it up.”

It is not only the past merits and prayers of saints that have efficacious power in God’s grace. The saints, alive in Heaven, pray for the good of those still below on Earth. The Church investigates alleged miracles, wrought by God’s grace through the intercession of a specific person. If the miracle is found to be legitimate, then it confirms that the person is in Heaven. This is part of the official canonization process of the Church.

By the merits and prayers of the saints, we are defended from temptation and evil. The genius of the saints is found in their fidelity to and love of God. The example of their lives and the fervor of their preaching is a testament to God’s goodness and an acclamation of His glory. Even in the midst of suffering, we can claim the joy of Jesus Christ.

Even if we feel utterly alone, we know that we are never alone. As the author of Hebrews writes:

“Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God (Heb. 12:1).”

The Words of Consecration

Let us finish today by looking at the gems of the Holy Mass: the words of consecration. The Holy Sacrifice of the Mass is one prayer of our High Priest Jesus Christ from beginning to end. But even in that one prayer, the Words of Consecration are precious jewels. These holy words, spoken after Jesus has taken ordinary bread in His holy and venerable hands, make His own Body present in a mystical way.

Mystical, however, does not mean “less real.” The physical is brought up into the spiritual and transcendent in a way that is hidden to our senses but very much real. We have to remember the power of the speech of God. When God speaks, things come into being. Think back to Genesis: God said “Let there be light” and there was light.

So, when the God-man Jesus Christ says, “This is my Body,” He means it. The bread is no more. The characteristics remain, but the substance underneath the appearances has transformed or shifted. This is the miracle of transubstantiation. Ordinary bread and wine become the Body, Blood, Soul, and Divinity of Jesus Christ.

The miracle of the Eucharist is a mystery. Though, we should be careful to take Jesus at His Word and to understand that God who made all things visible and invisible can make this reality present to us. When the priest elevates the Host, after the Words of Consecration, we are adoring our Eucharistic Lord, fully present under the veil of the Sacrament.

The Eucharist is the Sacrament of Sacraments. Baptism orients us towards Holy Communion, as does Confirmation. Penance restores us to union with God, to partake worthily of the Blessed Sacrament. Holy Orders and Matrimony are at the service of Communion. Finally, the Anointing of the Sick is healing for soul and body and can be followed by reception of Holy Communion. Each of these outward showings of God’s inner-life, His grace, draw from the source of the Eucharist and are oriented to the summit which is the Eucharist.

The Holy Body of Jesus Christ was “pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed (Is 53:5).” His Body was given up for you and for me. He went to the Cross for you and for me. But that was not enough for the gratuitous and superabundant love of God. He also established for us the everlasting memorial of His suffering and death by which the Holy Eucharist is made present for us to receive.

The Byzantine traditions contain a remarkably beautiful prayer before Holy Communion which is said every single day at Divine Liturgy. This is a prayer of the heart, packed with meaning, gratitude, and seeking healing for soul and body. We will end today with this prayer and then pick up with the words of consecration over the chalice next week!

“O Lord, I believe and profess that You are truly Christ, the Son of the living God, Who came into the world to save sinners, of whom I am the first. Accept me as a partaker of Your mystical supper, O Son of God, for I will not reveal Your mystery to Your enemies, nor will I give you a kiss as did Judas, but like the thief I confess to You: Remember me, O Lord, when You shall come into Your kingdom. Remember me, O Master, when You shall come into Your kingdom. Remember me, O Holy One, when You shall come into Your kingdom. May the partaking of Your Holy mysteries, O Lord, be not for my judgment or condemnation, but for the healing of my soul and body.

O Lord, I also believe and profess that this, which I am about to receive, is truly Your most precious body and Your life-giving blood, which, I pray, make me worthy to receive for the remission of all my sins and for life everlasting. Amen. O God, be merciful to me a sinner. O God, cleanse me of my sins and have mercy on me. O Lord, forgive me for I have sinned without number.”

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Introduction

Welcome back to Praying the Mass! Over the last couple of weeks, we have learned what the Sacred Liturgy is, what it’s for, and we looked a bit more intently at Sacred Music and the Introductory Rites of the Mass. Today, we are looking at the Liturgy of the Word, but I want to begin with “part two” of our exploration of Sacred Music. As we looked at last week, music is integral to the Sacred Liturgy. So, it’s important for us to know the mind and heart of the Church on the subject. And then we are going to take a close look at one of the most important theological ideas of this entire series: the Mystical Body of Christ.

Sacraments vs. Sacramentals

Let us begin first with a quick look at the difference between a Sacrament and a sacramental. This will be exceptionally brief, but I do not want to take for granted that the difference is evident to everyone listening.

A Sacrament is one of the seven sacraments instituted by Jesus Christ as an outward sign of God’s inward grace. The Sacraments actually make present in a very real way what is being symbolized. Baptism is not a bath; it causes a real change in us. The Eucharist is not a mere symbol; it is actually Jesus’ Body and Blood.

Sacramentals, on the other hand, like holy water, the rosary, blessed salt, the Sign of the Cross, and crucifixes have no intrinsic power. They are not talismans or magic. They simply dispose of our hearts, minds, and souls to God’s grace. They open us up to God’s supernatural aid and love!

Full, Conscious, and Actual Participation and Sacred Music

Full, Conscious, Actual Participation

Intimately related to music, let us begin by looking at the phrase from the Second Vatican Council: full, conscious, and active participation.

In Vatican II’s Constitution on the Sacred Liturgy, Sacrosanctum Concilium, the Council Fathers write:

“Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as ‘a chosen race, a royal priesthood, a holy nation, a redeemed people (1 Pet. 2:9; cf. 2:4-5),’ is their right and duty by reason of their baptism. In the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the aim to be considered before all else…”

This notion of full, conscious, and active participation has been understood and misunderstood since the 1960s. There is a helpful distinction in the official text of the document. Of course, this constitution was promulgated in Latin not in English. The Latin word used for “active” is “actuosa.” While actuosa does mean active, busy, or energetic, this is not the meaning of the Church’s document. If we dig a bit deeper into the notion of active we arrive at the notion of active, active rather than passive. We will arrive at actually proceeding rather than dormant. Based on liturgical documents before and after the Council, the true meaning of actuosa is better rendered as “actual” rather than “active.”

Why do I think this matters? Well, if we stick to the idea of being busy or externally energetic, then we are missing the boat. Full, conscious, and actual participation in the Sacred Liturgy comes from the disposition of the heart which bears fruit in external ways through singing and saying the responses, sitting, standing, kneeling, beating one's breast, making the sign of the cross, and so forth. Full, conscious, and active participation does not mean that every member of the laity needs to busy themselves with some role to fulfill.

As we will see in a few minutes, speaking about the Mystical Body of Christ, our role as laity differs in degree from that of the priest. The priest is offering the Mass in persona Christi capitis (in the Person of Christ, Head of His Body). The priest offers the holy sacrifice. We, the people, offer the Mass as Members of the Body of Christ. We do this by praying, singing, and focusing our mind, heart, soul, and strength on the liturgical action.

As Pope Francis said in a homily in 2013,

“Active and conscious participation in the liturgy constitutes being able to ‘enter deeply’ into the mystery of God made present in the Eucharist: thanks in particular to the religious silence and musicality of language with which the Lord speaks to us (Sample, 11).”

Liturgical activity is not a jamboree. It is not a festival. It is a sacred foretaste of the heavenly banquet. Above all, it is the presentation once more of the one sacrifice of the Cross in an unbloody manner. This is a great mystery. Our actual participation, as a member of the Body of Christ allows us to enter this sacred reality.

Singing the Mass

As Catholics, we are not called to sing at Mass. We are called to sing the Mass. We are not spectators at Mass, we are called to offer our own personhood, body and soul, in the celebration of the sacred mysteries.

The parts of the Mass which are sung consist of the Ordinary, the Propers, the Orations and the Dialogues.

The Ordinary

The Ordinary are the parts of the Mass that are the same every Sunday (with the exception of Advent and Lent): Kyrie, Gloria, Sanctus, Mysterium Fidei, and Agnus Dei. The Creed (Credo) can also be sung. These parts are ordinarily for the congregation or a choir. These are beautifully done with the music which receives pride of place in the Roman liturgy: Gregorian chant.

The Propers

The Propers consist of five parts in two sets. The first set: Entrance Antiphon, Offertory Antiphon, and Communion Antiphon. The second set: Responsorial Psalm and Gospel Proclamation with its Verse. Each of the Propers have accompanying refrains and verses. These are often done antiphonally with the cantor or choir singing the refrain, the congregation repeating the refrain, and then the cantor or choir singing the verses.

Just as the 1st and 2nd Reading and the Gospel, there are Propers selected by the Church for each Sunday Mass of the year and for every major feast or solemnity.

These are to be sung, when possible, as they are part of the Mass. Unfortunately, this integral practice has been neglected in the Church for many years. I will go into detail a bit later about why liturgical chant is more appropriate and efficacious for the Mass than a hymn or song.

Orations and Dialogues

The Orations and Dialogues are “the texts of the Collects and other presidential prayers, and those in which the celebrant and people address each other, for example the greeting and its response: “The Lord be with you” - “And with your spirit”. Musical notations for these dialogues are provided in the Missal and should be used (Arch. Sample, Pastoral Letter 2019, 13).”

Hymns at Mass?

Hymns, in the mind of the Church, belong primarily in the Liturgy of the Hours, also called the Divine Office or the Breviary. This custom of singing hymns at Mass arose during the Low Mass of the Extraordinary Form of the Latin Mass when the priest was speaking in an inaudible voice praying in Latin. The congregation would sing vernacular devotional hymns during these silent prayers. More on why hymns are devotional rather than liturgical in a moment.

Though hymn singing at low Mass was the case historically, the mind of the Church is to sing the Ordinary, the Propers, and the Orations and Dialogues. Hymn-singing at Mass is not envisioned in the documents of the Second Vatican Council or any subsequent magisterial documents. The only exception is the allowance of a hymn of praise after the distribution of Holy Communion prior to the Prayer After Communion.

The normative practice of music at Mass was not envisioned by the Church. It was set in many ways over the last decades by large music publishers which gave us the processional, offertory (preparation), and communion hymns, and then usually a recessional hymn or song. The recessional, by the way, is not in the Missal or any of the Church’s music documents. It was simply tacked on to give a sense of closure. However, for many centuries, after Sunday Mass, it was customary to sing antiphons in honor of the Blessed Virgin Mary. These four antiphons were done seasonally. More on those here.

Liturgical vs. Devotional

Hymns are devotional by nature. They are written by men and women and arise from the human heart up to God. Liturgical music, on the other hand, is handed down by tradition directly from Scripture (not paraphrased). In this way, liturgical chants are the written Word of God, which speaks to our hearts and comes to us from above, from God. We make these words our own as we sing them. By chanting, we are conforming ourselves to the word of God rather than giving God our word, as beautiful a gift as that can be.

There is a time and a place. In a rosary prayer group, praying Marian devotional songs is always appropriate. In the Liturgy of the Hours, devotional hymns are always appropriate and called for. During praise and worship, devotional songs are our expression of our faith in God, our hope in Him, and our love of Him.

However, there is something distinct and set apart, something utterly universal, something transcendent about the words of Christ coming down into our human existence in the context of the Mass. We take in these words, they form us more into Christ, and we glorify God. This is the action of the liturgy made flesh! The Son eternally offers Himself to the Father in the Spirit! As members of the Body of Christ, this is what we are participating in when we do liturgical singing and sing the Mass.

Instruments

The Church gives us a clear vision of what has preference in terms of instrumentation as well. I do not want to spend a long time on this but I think it is worth mentioning.

The Second Vatican Council says,

“In the Latin Church the pipe organ is to be held in high esteem, for it is the traditional musical instrument which adds a wonderful splendor to the Church’s ceremonies and powerfully lifts up man’s mind to God and to higher things… (Other instruments may be admitted) only on condition that the instruments are suitable, or can be made suitable, for sacred use, accord with the dignity of the temple, and truly contribute to the edification of the faithful (SC, 120).”

When it comes to instruments at Mass, the question we always want to keep in mind is: does this serve to facilitate praying and singing the Mass? Is it liturgical? Does it elevate or distract from what Christ Himself is doing?

As an aside, pre-recorded music is forbidden to be used in liturgy by liturgical law. Ideally, musicians should not be particularly visually prominent. Choir lofts are the ideal, but may not be possible given your Church’s architecture. It is simply always the standard that musicians at Mass should add to the solemnity of the occasion and never distract or detract. Solemnity is usually joyful; solemn does not need to mean somber unless the liturgical occasion calls for it.

Silence

It is also important to retain silence. God is manifest not only in the beauty of liturgical singing, but also in the powerful silence in which we hear His still, small voice. There is a rhythm to the Sacred Liturgy which must not be rushed or unduly prolonged by the music. Silence fosters communication with God. It allows for reflection and meditation.

As St. John Paul II put it in 1998:

“Active participation certainly means that, in gesture, word, song and service, all the members of the community take part in an act of worship, which is anything but inert or passive. Yet active participation does not preclude the active passivity of silence, stillness, and listening; indeed it demands it. Worshipers are not passive, for instance, when listening to the readings or the homily, or following the prayers of the celebrant, and the chants and music of the liturgy. These are experiences of silence and stillness, but they are in their own way profoundly active. In a culture which neither favors nor fosters meditative quiet, the art of interior listening is learned only with difficulty. Here we see how the liturgy, though it must always be properly inculturated, must also be counter-cultural.”

Conclusion on Music

In all things, pastors and musicians should familiarize themselves with the documents of the Church’s Magisterium on Sacred Music and Liturgy. Special care should be given to Sacrosanctum Concilium, the General Instruction of the Roman Missal, Tra Le Solicitudini, the USCCB document Sing to the Lord, Musicae Sacrae, Mediator Dei. There is a lot to take in and these beautiful instructive and ecclesiastical law documents are not emphasized enough.

Mystici Corporis

A Reminder in Time of War

A full year before the invasion of Normandy by Allied forces during World War Two, in June 1943, Pope Pius XII issued an encyclical letter entitled “Mystici Corporis Christi.” This encyclical is nothing new in Catholic teaching but was an affirmation of the identity of the Church as the Mystical Body of Christ.

This might seem like an odd topic to write about during such cataclysm in Europe, but the Pope thought it was important for people to understand the Church. Most especially, during this time and any time, the Church is called to share Christ with the world and make the invisible visible. The Church is called to be a source of love, faith, and hope in a beleaguered world.

During the war, there was also widespread forced conversions of Jews to Christianity by anti-Semites. The Pope wanted to give a forceful condemnation of this practice. In Christianity, unlike some other major world religions, forced conversions are out of the question. Conversion to Christianity and incorporation into the Mystical Body of Christ must be voluntarily based on faith, hope, and love, not involuntary compulsion.

As St. John Paul II said so well: “The Faith is always proposed, not imposed.”

The Church is the Mystical Body of Christ

Pope Pius XII states clearly that the Church is a body and it must “be an unbroken unity, according to those words of Paul: ‘Though many we are one body in Christ.’ (MCC, 14).” However, this mystical body is also visible.

With a multiplicity of members of all different walks of life, the Church is united in Christ who is the Head. This reality is both invisible and visible, both divine and human.

This encyclical picked up the teachings of St. Paul on the Body of Christ, the Church, and laid the groundwork for a much lengthier discussion during the Second Vatican Council. The constitution concerning the Church from Vatican II, Lumen Gentium, further develops much of what the Pontiff wrote in 1943.

We must realize that if the Church is a body, then it is an organism. As St. John Henry Newman said, “The Church is not an organization, it is an organism.” Of course, Jesus is the Head of His Body. Without the Head, we can do nothing. But the Head does not choose to operate in the world without the use of the Body.

The Church is composed of Head and Members. It has a means for people to enter the Body by the power of the Holy Spirit. It has an internal means of subsistence which is the Holy Eucharist. And it has a means to grow, mature, and prosper in the life of grace, especially the sacramental life.

The Church as Mystery

The reason that the Mystical Body of Christ is called “mystical” is because this reality is a mystery. A mystery is not something unknowable. A mystery in the Church is something which is revealed by God but is not readily understandable by human reason alone.

The vital principle of the Church is Jesus Christ Himself. He is fully God and fully man. This is a great mystery, but it is true. The Son of God took on flesh, sharing in our humanity, though He remains fully the Second Person of the Blessed Trinity. This is a great mystery. The Holy Trinity, truly, is a great mystery.

By speaking of the Mystical Body of Christ, we distinguish it from the physical Body of Jesus. We also distinguish the Mystical Body of Christ from a natural body. Though we have spoken about how the Mystical Body of Christ is organized like a natural body, it is a supernatural reality. This must be the case because the Church is caught up in the mystery of God Himself.

The Church is Invisible and Divine

The Church is not a human invention. The Church is the action of Almighty God, built on the firm foundation of Jesus Christ, directed to the Father, in the power and working of the Holy Spirit. The bonds of divine Charity are what bind us together. And so, the Church is invisible and divine.

The Church is Visible and Human

God moves first and then we respond. Knowing and loving us before time began, God sent His Son to gather us together. As Pope Pius XII writes,

“Now the only-begotten Son of God embraced us in His infinite knowledge and undying love even before the world began. And that He might give a visible and exceedingly beautiful expression to this love, He assumed our nature in hypostatic union… (MCC, 75).”

What the Pope is pointing out here is the enfleshment of the God-man is the point of reference for the Church. Though the Church appears visibly and seems to be a human institution, it was first the action of God. Just as Jesus Christ is both fully God and fully man, so too the Church is fully divine and fully human.

What Is A Priest?

The popular definition of a priest is given as an ordained person with the authority to perform certain rites and administer certain sacraments. Properly speaking, however, a priest is one who offers sacrifice. This is what a priest is. This is what a priest does. This is who a priest is. A priest has handed over his life to be at the service of Jesus Christ and to pour himself out in His service.

Truly, there is only one Priest, the one mediator between God and man, the man Christ Jesus. Jesus is our great High Priest and every ordained man simply takes part in that one priesthood to varying degrees. For example, every baptized person shares in the priesthood of Christ in a general way. Whereas, deacons, priests, and bishops participate in the priesthood of Christ in particular and ever-greater degrees.

Priesthood of All Believers

In the general sense, we are all priests through our Baptism, because we all offer the sacrifice of our contrite hearts and our lives which take on new meaning when united with the one Sacrifice of Christ on the Cross. For our Baptism is a kind of death, a sharing in the Cross. Therefore, in the priesthood of believers, we come to share in His Resurrection.

The Ministerial and Ordained Priesthood

The priest, however, in a very particular way, acting in the person of Christ, Head of His Body, offers the one Sacrifice of Christ on Calvary. This is the essence of the Most Holy Sacrifice of the Mass. The entire Paschal Mystery of Christ becomes truly present by the power of God at every single Holy Mass. It is what He is doing! Our High Priest offers Himself in the Spirit to the Father and invites us to take part. But the way in which we take part, as Head or as Member of His Mystical Body, matters.

The entrance of Christ into Jerusalem, His suffering, death, and resurrection, and His glorious ascension all become present once more. This one sacrifice is perpetuated as an everlasting memorial. Christ does not die again, yet His saving action becomes present once more through the Divine and Sacred Liturgy at the hands of the priest in the High Priesthood of Jesus Christ.

Private vs. Public Mass

Every single Holy Mass is celebrated primarily by Jesus Christ. In this heavenly banquet and sacrificial meal, there are many who are already living in the perfection of the Trinity. The saints in Heaven, whether they are officially canonized or not, are taking part fully, consciously, and actively in the Holy Mass. Likewise, the angels are constantly worshiping God in accord with His desires.

When Mass is celebrated publicly, there is more than just the priest present on earth. There may be other ministers, a cantor, an altar server, a reader, or some other member(s) of the lay faithful. These Masses are beautiful because they show a greater sign of the Mystical Body of Christ gathered to worship God, head and members.

However, what if a priest has to offer Mass privately? This has happened throughout the history of the Church. Priests are encouraged to offer Mass daily and they are therefore unable to have the faithful present every time they offer Mass. This is colloquially known as a private Mass, but the name is misleading.

No Mass is private. At every single Mass, Jesus Christ is offering Himself eternally to the Father in the power and working of the Holy Spirit, and the angels and saints are actively taking part in this perfect worship. Heaven and Earth meet. The imminent and transcendent kiss. So, whether the faithful are present or not, the Holy Mass is the Holy Mass.

Efficacy and Aims of the Most Holy Sacrifice of the Mass

At the risk of treading on the same ground as Session 1, I think it is worth looking at the efficacy and aims of the Holy Mass. Since the very first Eucharist at the Last Supper, Jesus instituted the Most Holy Eucharist as the memorial of His suffering and death, by which the graces of the Cross would flow to the entire world, even two thousand years later. For, in the Mass, the Cross becomes truly present once more and the Blood of Christ flows to purify the world.

The Mass is a true sacrifice that is offered to God alone. It is a sacrifice offered for the praise and adoration of our triune God in thanksgiving. The Mass is also offered for impetration, that is, to lay our requests for the world before God. The Mass is also a propitiatory sacrifice because it is the re-presentation of the Cross. In other words, the Blood of Christ flowing from the Cross is offered in expiation for the sins of mankind.

Our High Priest, standing once again in the breach as our mediator, by the hands of the ordained priest, is offering His prayer on our behalf to God of praise, adoration, thanksgiving, propitiation, and imputation. Every single Mass is therefore infinitely efficacious and good, whether the faithful are present or not. Therefore, Mass is never really private. It is always crowded. We just do not yet have eyes to see this glorious reality.

The Readings:

First Reading

The Liturgy of the Word begins after the Collect with the First Reading. Readings from Sacred Scripture of part of every Holy Mass. Each Mass, there is a First Reading, a Responsorial Psalm, and a reading from the Gospels. On Sundays, Solemnities, and some Feast Days, there is also a Second Reading. Generally, the First Reading is taken from the Old Testament. During the Easter Season (from Easter through Pentecost), the First Reading is taken from the New Testament.

Responsorial Psalm

The Responsorial Psalm comes from the 150 Psalms, except for five times in the three year cycle of readings. These are a canticle from Exodus and Isaiah on Easter Vigil, the Magnificat on Gaudete year B, and Daniel 3 on Trinity Sunday year A.

By the way, in the Lectionary, the part of the Roman Missal that contains the Readings for Mass, there is a two year cycle for daily readings and a three year cycle for Sunday Readings. When I was growing up I heard that we get through the entire Bible in three years. That’s not quite true. The Sunday and weekday lectionaries contain 13.5 percent of the Old Testament (not counting the Psalms), 54.9 percent of the non-Gospel New Testament, 89.8 percent of the Gospels, and 71.5 percent of the entire New Testament.

The Second Vatican Council called for a greatly increased amount of readings. In paragraph 35 of Sacrosanctum Concilium, they stated: “In the sacred rites, a more abundant, more varied, and more appropriate selection of readings from Sacred Scripture is to be restored (SC, 35).” For Sundays, vigils, and major feasts, the amount of Scripture read directly in the Tridentine Liturgy was 22 percent of the Gospels, 11 percent of the New Testament Epistles, and 0.8 percent of the Old Testament.

The Responsorial Psalm is meant to be responsorial, of course. So, a large part of actual participation in the Mass means actually singing the response! If you can sing, sing loudly. If you don’t think you can sing… sing even louder!

Second Reading (on Sundays and solemnities)

By adding a second reading on Sundays and solemnities, we are able to get through more of the story of salvation history over the three year cycle. But the Holy Mother Church also desires to show us more explicitly the intricate link between the Old and the New Testaments.

Gospel Acclamation

Before the Gospel, outside of Lent, the Alleluia and accompanying verse, related to the Gospel of the day, are chanted. And during Lent, a traditional alternative acclamation is made: “Praise to you, Lord Jesus Christ.”

Before this Gospel Acclamation, there are occasionally Sequences. These are the 11th Century Victimae paschali laudes for Easter, the 12th Century Veni Sancte Spiritus for Pentecost, and the 13th Century Lauda Sion Salvatorem written by St. Thomas Aquinas for Corpus Christi. The ones on Easter and Pentecost are not optional in the current Missal. Another optional sequence is the Stabat mater for Our Lady of Sorrows, added in 1727. The Dies irae for All Souls’ Day and Requiem Masses was moved to the Liturgy of the Hours in 1970.

Gospel

We are seated for the readings, but we stand up for the Gospel Acclamation and the Gospel. Why? Because it is the life of our Lord Jesus Christ! When we hear the Gospel proclaimed by the Deacon or priest, then we are hearing the words of our Blessed Lord! And so we stand out of respect, reverence, and joy.

Ordinary Ministers of Reading

The readings used to be proclaimed only by the priest, at the altar, in Latin. Now, they are proclaimed at an ambo or lectern. The Old and New Testament readings and the Psalm interestingly were given to the laity as an Ordinary Ministry. This is a change from the pre-1970 liturgies and is a reform or development. The “lessons” as they used to be called were only offered by the priest. Now, they are proclaimed to the people in the vernacular.

The Gospel, however, is never read by the laity, even an instituted lector. The Gospel “belongs”, so to speak, to the Deacon. Even at a papal Mass, a deacon will proclaim the Gospel. This is symbolized at the diaconal ordination when the man being ordained is given a Book of the Gospels. This is also why the deacon processes up to the altar, at the beginning of the Mass, with a Book of the Gospels held high!

Liturgical Actualization

Why does it matter that the readings are proclaimed or offered quietly in Latin? Following the authentic developments of the liturgical movement of the late 19th and early 20th centuries, there was an understanding brought to the foreground called liturgical actualization.

When the readings are proclaimed at Mass, those sacred realities become present to us in a mystical way. When we hear of the Hebrews crossing dry shod across the Red Sea in the Exodus, we are there with them. By the power of Almighty God, the liturgy comes alive in a mysterious way and the fabric of space and time are folded in upon themselves. Thus, the readings are not mere recollections, nor mere instruction. The antiphons, the prayers of the Mass, and especially the proclaimed readings make the holy mysteries present to us and us present to them, in a way that escapes our understanding.

As the Second Vatican Council teaches, quoting the Council of Trent:

“... the Church has never failed to come together to celebrate the paschal mystery: reading those things ‘which were in all the scriptures concerning him (Luke 24:27),’ celebrating the eucharist in which ‘the victory and triumph of his death are again made present (Trent),’ and at the same time giving thanks ‘to God for his unspeakable gift (2 Cor. 9:15)’ in Christ Jesus, ‘in praise of his glory (Eph. 1:12),’ through the power of the Holy Spirit.”

This sacred mystery of liturgical actualization is rendered more intelligible to our senses by having the readings proclaimed in the vernacular in a way that all can hear. Thus, reading at Mass is a true ministry and an action of our High Priest, Jesus Christ, working through the reader. “When the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his own word, proclaims the Gospel (GIRM, 29).”

Homily

Since the time of the Council of Trent, the sermon or homily was envisioned as taking place after the Gospel at least on Sundays and holy days. This was not happening everywhere, and so the Second Vatican Council ordered that these prescriptions of Trent actually come to fruition.

The General Instruction of the Roman Missal says this of the homily:

“Although in the readings from Sacred Scripture God’s word is addressed to all people of every era and is understandable to them, nevertheless, a fuller understanding and a greater effectiveness of the word is fostered by a living commentary on the word, that is, the homily, as part of the liturgical action.”

I have found that the best homilies are, at the same time, sufficient in depth, personally challenging, accessible, and focused on leading us towards the next part of the Mass: the Sacrifice on the altar!

Profession of Faith

After the homily, on Sundays, solemnities, and special occasions we profess our faith with either the Nicene or Apostles’ Creed. These creedal statements are so very important in the life of the Church. The Niceno-Constantinopolitan Creed, to use the full name, is the fruit of the first two ecumenical councils in the 4th Century which safeguarded the Church against various heresies.

The Creed is also something we profess together, as Head and Members of the Body of Christ, in response to the word of God that was proclaimed in the readings and expounded in the homily. Dr. Scott Hahn in his excellent book on the Creed refers to the profession in this way:

“I want to show that creeds don't just make you who you are and I who I am; they also make us who we are. They are one of the ordinary means God uses to unite his people. God takes wayward tribes and makes them a nation--and, more than that, a family! He takes all the lawless, rebellious nations of the earth and makes them a Church--and, more than that, his own body! It begins with that cry from the heart: I believe!”

Dr. Hahn also teaches us that the profession of the Creed is to the Liturgy of the Word what the reception of Holy Communion is to the Liturgy of the Eucharist! I find this so fruitful to contemplate before reciting the Creed!

How can we pray the Creed better? First, if you do not know what is being professed, then ask questions and find the answers! The Catechism of the Catholic Church has an entire section devoted to walking through the Creed line by line. Second, do not just say it; really pray it! Savor every word and feel the weight of the History of the Church, the passionate preaching of the saints who defended each word, and the power of the focal points of Jesus Christ and the Blessed Trinity.

Universal Prayer

Finally, in the Liturgy of the Word is the Prayers of the Faithful or the Universal Prayer in which, standing,

“the people respond in a certain way to the word of God which they have welcomed in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all (GIRM 69).”

In these prayers, the Church asks us to pray:

“a. For the needs of the Church;

b. For public authorities and the salvation of the whole world;

c. For those burdened by any kind of difficulty;

d. For the local community (GIRM 70).”

These prayers are directed by the priest and the intentions are announced by the deacon. If a deacon is not present, the priest can do so, or a cantor, lector, or one of the lay faithful are allowed to do so by the General Instruction of the Roman Missal.

Conclusion

Okay. That’s it for the Liturgy of the Word. There is far more to say. I could have spent an entire hour just commenting on the formatting of the lectionary. But this series is an introduction to whet our appetite. If any questions came up in your mind today during the presentation, please send them to will.wright.catholic@gmail.com and I will happily answer them!

See you next week for the session on the Liturgy of the Eucharist. I am so excited to share with you the astounding implications of liturgical actualization as it relates to the Liturgy of the Eucharist. The mystery and beauty of it is breathtaking! Until next week, may God bless us and keep us, seeking ever more after His heart!

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Introduction

Last week, we looked at the etymology of the word liturgy, a public service. We talked about the liturgical diversity in the one, holy, catholic, and apostolic Church of Jesus Christ. We learned that the Holy Mass is for the glorification of God and the sanctification of man. We looked at the one sacrifice of Jesus Christ, made present once again by the Holy Mass. And we discussed how to put the cult back in culture.

Most importantly, we defined the Mass. Hopefully we have it memorized by now! But if not here it is again:

The Mass is the perfect self-offering of the Son to the Father in the Spirit in which we are invited to take part.

Architecture, Gestures, and Symbols

When the Word of God became man in the Person of Jesus Christ, the spiritual met the material. The supernatural shared in the nature of the natural. God took on flesh to share in our humanity. Heaven and Earth met. This has always been the way of the Church. The outward shows something deeper inward. In the Sacraments of the Church, most especially, signs and symbols become the outward showing of God’s inward grace. Hidden realities are made clear through the sacramental.

This is what signs and symbols in the Church can do for us: they use the visible to lead us to and show us the invisible. Especially in the Holy Mass, Heaven and Earth meet. This is why Church art and architecture matters so much. Good art and architecture show us the truth and goodness of God!

Basic Church Layout

Generally, there are three different parts to a Catholic Church: the narthex, nave, and sanctuary. The Narthex is the gathering place and the appropriate place to chat and share in fellowship. In the Nave, representative of Earth, the people are seated standing or in pews for worship. In the Sanctuary, we have the place where the Eucharistic miracle takes place and Heaven meets Earth. This is why the altar is prominently in the center of the Sanctuary, Christ standing in the midst of His people.

The Altar is Christ

Dr. Denis McNamara of Benedictine College points out that Preface V of Easter in the Roman Missal says of Christ:

“As He gave Himself into Your hands for our salvation, He showed Himself to be the Priest, the Altar, and the Lamb of sacrifice.”

The altar, which is the center of the Eucharistic celebration, is both the place of sacrifice and the table of the Lord. On this altar, the sacrifice of Calvary is made present once more.

On the Cross, Jesus is the Priest because, as a Priest, He is offering Himself to the Father. He is the Altar because His Body is the place of sacrifice. He is the Lamb because, like the Passover, He is offered in our place.

In the words of Mother Church, the Altar is Christ standing in the midst of His People. Even when an altar is consecrated and dedicated, it is anointed with oil as the Body of Christ was anointed before His burial.

The Altar is not merely a table, even a sacred table. The Altar is first and foremost the place of sacrifice. The Holy Victim, who is also the High Priest, is offered on the Altar, which is His Body. The Holy Mass makes this reality present to us again.

As the Constitution on the Sacred Liturgy from the Second Vatican Council says, “in the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem (SC, 8).” So, the Altar is a living altar in Heaven and the meal we share is a heavenly meal. This is why the Altar is holy and receives special treatment: anointing, incensing, covering, and lighting.

Gestures in the Liturgy

Genuflection and Bowing

This brings us to a good point to discuss the gestures of genuflection and bowing. It would be very unusual to bow to a table. If that is all the Altar is, then we would be out of our minds to do so. Of course, we know that this Sacred Table is the place of sacrifice. The Altar is Christ.

Jesus Christ is God Himself, the second Person of the Most Holy Trinity. He is our great High Priest. He is the Lamb of Sacrifice. He is also the King of the Universe. Even the worst kings and queens in history were honored by bowing and genuflection. How much more deserving is our perfect and infinite Lord!

The proper gesture towards the altar which is the sign of Christ standing in our midst is a profound bow, or a bow from the waist. The bow is a bending of the head or body in reverence and submission. One definition of “to bow” is to “cease from competition or resistance.” How often do we resist the Lord? But, of course, God Almighty is so far above us that resistance or competition is unthinkable.

By bowing, we remind ourselves of who God is and who we are. We are also reminded of what takes place and Who becomes present on the Altar during Holy Mass.

When Do We Genuflect?

The genuflection, or bending at the knee, is a sign of profound respect and adoration. Speaking of Christ Jesus, St. Paul writes:

“Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11).”

We genuflect in the presence of our Eucharistic Lord, present in the Tabernacle. We bend our knee to the one and only God and Lord of all. The Altar makes Christ present in a particular and special way, but the Holy Eucharist IS Jesus.

So, with all of the explanation behind us: We bow to the Altar. We genuflect to our Lord in the Tabernacle.

Other Gestures and Postures

As we continue through this series, we will look at the meanings of several gestures and postures. One of the most prominent signs or gestures is the Sign of the Cross. There is the gesture before the Gospel. There are a few other instances throughout the Mass of bowing and genuflection. We will talk about kneeling, sitting, standing, and why each of these are important parts of the Sacred Liturgy. Today and next week, we will be talking about the importance of singing and speaking the responses. And later today, I will be mentioning the orans posture which seems to be misunderstood in the Liturgy.

If you really pay attention, there are so many different gestures, postures, and signs in the Sacred Liturgy, and they all have a purpose and meaning.

The Entrance and Greeting

What is Everyone Wearing?

If your church has a bell that is rung at the beginning, then what happens? We stand up. And then we see a procession of the priest, deacon, and altar servers. We will get to what this procession actually is in just a moment. But everyone is dressing up and putting on a costume. The priest will wear a chasuble which covers himself up so that we can better see Jesus Christ our High Priest. The chasuble is similar to the outer garment worn by the priest in the Temple in the Old Covenant. Likewise, the deacon is wearing a garb similar to those who assisted at the Temple; his garment is called a dalmatic and, unlike the chasuble, it has long sleeves. Underneath, the priest and deacon also wear an alb (a long white garment - albus means white in Latin) and a stole. The priest wears a stole around the back of his neck and which hangs on the front on both sides. The deacon wears a stole across his body from one shoulder to the opposite side by his hip. There are a couple other garments, but we will stick to what is seen for now.

Altar servers are traditionally an apprenticeship for the priesthood. It is a close-up look at the service at the altar and an opportunity for conversations between priests and boys about the priesthood. So, the altar boys wear cassock and surplice which is a priestly garment. St. John Paul II allowed girls to altar serve in the late 1990s, if there were no boys available. The clearest case of this would be in the situation of an all-girls Catholic school. This has been expanded far beyond St. John Paul II’s intentions in most Parishes throughout the world over the last few decades. In some parishes, to make a visual distinction, girls will wear altar server robes rather than the male garment of cassock and surplice. I plan on making a few more comments on altar serving in Session 5. So, stay tuned on that front! Anyway… back to the procession!

What is a procession, liturgically and theologically?

What is part of the procession? And is there a method to the ordering? If there is incense at the Mass, the server with the incense (the thurifer) will go first along with the server with the little boat of incense granules. Next comes the processional cross which is on a long pole for all to see. After that comes two candle-bearers. Then the deacon. Then the priest. We will discuss this more in the coming weeks, but the procession is a movement through Earth (the nave) towards Heaven (the sanctuary). It is a presenting once again of the entrance of Jesus into Jerusalem on Palm Sunday.

Once the priest reaches the altar, he bows and kisses the altar. This gesture is called “reverencing the altar.” In the 1962 Missale Romanum, the prayers show us the deep meaning of the priest’s gesture:

“Take away from us our iniquities, we beseech Thee, O Lord, that we may be worthy to enter with pure minds into the Holy of Holies: through Christ our Lord. Amen. We beseech Thee, O Lord, by the merits of Thy Saints, whose relics are here, and of all the Saints, that Thou wouldst vouchsafe to forgive me all my sins. Amen (Missale Romanum 1962; Baronius Press translation).”

The Sign of the Cross

The very first thing the priest says in the Roman Missal is: “In nomine Patris, et Filii, et Spiritus Sancti. Amen.” The Sign of the Cross! Why do we trace the cross when we begin prayer? In the fourth century, St. Cyril of Jerusalem said this:

“Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow, and on everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we rise up; when we are in the way, and when we are still. Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a shew of them openly; for when they see the Cross they are reminded of the Crucified; they are afraid of Him, who bruised the heads of the dragon. Despise not the Seal, because of the freeness of the gift; out for this the rather honor thy Benefactor.”

There is power in the Sign of the Cross! In the Liturgy of St. John Chrysostom, the Sign of the Cross is made dozens of times! In the West, we generally make the sign with an open palm which is a sign of blessing. In the East, the thumb, index, and middle fingers are joined to represent the Trinity and the ring and pinky are put towards the palm to show the divine and human natures of Christ. Either way, it is a great way to begin worship.

Where do the greetings come from in Scripture?

Next, the priest says one of a few different greetings which are all taken from the letters of St. Paul. The choices are a variation of: “The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with all of you (2 Corinthians 13:13).”

What does “The Lord be with you” and the “and with your spirit” actually mean?

We are praying for the spirit of the ordained priest who we believe has been configured, through Holy Orders and the power of the Holy Spirit, to Christ in a special way. When we say, “and with your spirit,” we are not simply wishing him well. We acknowledge his priestly soul and the fact that he is acting in the Person of Christ, Head of His Body. Next week, we are going to talk more about the concept of the Mystical Body of Christ.

The Penitential Act

Confiteor

Next comes the Penitential Act. There are a few choices for the priest here, but the first and most traditional option is the Confiteor followed by the Kyrie. In the Confiteor we call to mind our sins, ask for the prayers of the saints and our brothers and sisters in Christ, and ask for God’s forgiveness.

Before the 10th or 11th centuries, the asking for forgiveness was done by the priest in his preparation prayers in the sacristy. After that point, these prayers of preparation became part of the prayers at the foot of the altar. In the 1962 Missale Romanum, the first words of the priest after the Sign of the Cross are “Introibo ad altare Dei” which begins Psalm 42. Directly after this psalm comes the Confiteor, so named after the first word in Latin of this prayer. The prayers at the foot of the altar are then concluded; the prayers of reverencing the altar are then made, which I mentioned earlier.

In the 1970 Missal which is currently in use the Confiteor is said not only by the priest but by all present. The prominent gesture associated with the Confiteor is striking the breast during the words mea culpa, mea culpa, mea maxima culpa (through my fault, through my fault, my most grievous fault). This is the gesture of the humble sinner who is expressing his heartfelt contrition.

Right after the Confiteor, the priest asks for God’s forgiveness of our sins and we receive an absolution of our venial sins.

Kyrie Eleison

Before the priest gives us absolution, the Kyrie is sung. The words in English are “Lord, have mercy. Christ, have mercy. Lord, have mercy,” but these do not do justice to what is actually said in the Greek. As a side note, along with one chant on Good Friday, these are the only Greek words used in the Roman Liturgy. Pope St. Gregory the Great implemented numerous liturgical reforms in the late 6th Century and early 7th Century; he retained this part in Greek to show communion with the East.

The word Kyrie does mean Lord and Christe does mean Christ. But Eleison does not originally mean have mercy. Eleison in Greek is derived from the word from oil. Literally, it had the meaning of “Lord, pour your oil out upon us.” What is this about? How did that come to mean mercy? Well, oil was used in the Ancient Greek world as a salve for burns and bruises. It was also used to prepare wrestlers before the Greek Olympic games. And, so, when we say Kyrie Eleison, we are asking God to ready us for battle and simultaneously to heal our wounds and bind up what is broken in us!

Gloria In Excelsis Deo

Scriptural basis for the Gloria

Next comes the Gloria, which in English begins: “Glory to God in the highest…” Where does this come from? Well, like most parts of the Mass, it is taken directly from Sacred Scripture. We have just asked for God’s forgiveness and received it, and now it is time to praise and glorify Him! We hear in Luke 2:8-20:

“8 And in the same region there were shepherds out in the field, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. 10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying,

14 ‘Glory to God in the highest, and on earth peace among those with whom he is pleased!’

15 When the angels went away from them into heaven, the shepherds said to one another, ‘Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.’ 16 And they went with haste and found Mary and Joseph, and the baby lying in a manger. 17 And when they saw it, they made known the saying that had been told them concerning this child. 18 And all who heard it wondered at what the shepherds told them. 19 But Mary treasured up all these things, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them (Lk 2:8-20).”

Sacred Music at Mass

The Gloria is one of the hymns in the Mass which is properly sung. But why? Like the angels in the heavens singing and praising God, so too do we unite our hearts and minds with this action of worship. Here, though, I want to take a detour from our regularly scheduled programming to discuss music generally.

What is the purpose of Sacred Music in the Latin Rite? Maybe you know! Maybe you think you know. Maybe you have no idea. I hope to give the basics of what the Church offers. I am not interested in giving you my opinion or the opinions of others. What does the Church say is “Sacred Music?” I think it is worth giving a decent chunk of time here to get into it a bit!

In January of 2019, Archbishop Alexander Sample of the Archdiocese of Portland in Oregon wrote a pastoral letter on Sacred Music in Divine Worship entitled: “Sing to the LORD a New Song.” It is a brilliantly written synthesis of the Church’s perennial teachings on music in the Latin Rite of the Catholic Church. The original letter can be found here. I highly recommend that any person involved in the ministry of music in a Latin Rite Catholic Church give it a read.

Introduction to Church Music

Quoting St. Augustine, Archbishop Sample reminds us that singing is an expression of joy and of love. When the People of God gather, we sing praises to God. To lose the great 2,000 year tradition of Sacred Music in the Church would be a tragedy. In fact, the “beauty, dignity and prayerfulness of the Mass depend to a large extent on the music that accompanies the liturgical action (Sample, 1).”

Speaking of language, form, and genre, Pope Francis said a few years ago that, “At times a certain mediocrity, superficiality and banality have prevailed, to the detriment of the beauty and intensity of liturgical celebrations (Sample, 2).”

The archbishop alludes to the fact that there has been a certain confusion about Sacred Music in the past decades and that a rediscovery of the tradition of the Church will constitute for some a “change.” He says, “Change can be difficult, but this can also be an exciting time of rediscovering the spirit of the liturgy and exploring new horizons of sacred music (Sample, 3).”

History and the Nature and Purpose of Sacred Music

Since the time of the Apostles, singing has not been an addendum to the worship of God. It is integral. Singing is an art form that “takes its life and purpose from the Sacred Liturgy and is part of its very structure (Sample, 3).”

The Second Vatican Council reiterates this in the document on the Liturgy, Sacrosanctum Concilium:

“The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy (Sample, 3).”

If this is the case, and it is, then it seems unfitting that the norm in the United States (at least) is to, as the archbishop puts it,

“‘tack on’ four songs (the opening hymn, the offertory hymn, communion hymn and recessional hymn), along with the sung ordinary of the Mass (Gloria, Sanctus, etc.). We must come to see that, since sacred music is integral to the Mass, the role of sacred music is to help us sing and pray the texts of the Mass itself, not just ornament it… The Church solemnly teaches us, then, that the very purpose of sacred music is twofold: the glory of God and the sanctification of the faithful. This understanding of the essential nature and purpose of sacred music must direct and inform everything else that is said about it (Sample, 3 & 4).”

The Qualities of Sacred Music

There are three essential qualities of sacred music that flow from its nature and purpose: sanctity, beauty, and universality.

SANCTITY - Sacred Music has sanctity because it is holy. It must be free of profanity in its words, themes, and the manner in which it is delivered. To be holy is to be set apart. Common, secular music has no place in the worship of God in the liturgy.

BEAUTY – Liturgical and Sacred Music can give people a glimpse of the beauty of heaven, according to Pope Francis. Our liturgies must seek to be transcendent. They can be nothing compared to the glory of Heaven, but the beauty of Sacred Music can offer a foretaste of the Heavenly reality.

UNIVERSALITY – The composition of Sacred Music, of any culture, must be recognized as having a sacred character. As a universal principle, holiness transcends every individual culture. In other words, “Not every form or style of music is capable of being rendered suitable for the Mass (Sample, 5).”

The Treasury of Sacred Music

The treasury of the Church’s Sacred Music spans centuries. Whether ancient or modern, Sacred Music must have the same character of sanctity, beauty, and universality.

For example, there is Gregorian Chant which the Second Vatican Council gave pride of place in Sacred Music in the Roman liturgy. This has been reinforced by every Pontiff since. In terms of full, conscious, active participation of the laity in the liturgy, Pope Pius XI says this,

“In order that the faithful may more actively participate in divine worship, let them be led once more to sing the Gregorian chant, so far as it belongs to them to take part in it (Sample, 6).”

The Second Vatican Council also suggests that

“(S)teps should be taken so that the faithful may also be able to say or sing together in Latin those parts of the Ordinary of the Mass which pertains to them (SC, 54).”

This is referring to the Kyrie (actually in Greek), the Gloria, the Credo, the Sanctus, the Mysterium Fidei, the Pater Noster, and the Agnus Dei.

Echoing the Second Vatican Council, Pope Benedict XVI said,

“(W)hile respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed as the chant proper to the Roman liturgy (Sample, 7).”

There are other kinds of Sacred Music in the Church. For example, polyphony has a venerable tradition in the Church, such as the compositions of Palestrina, Tallis, and Allegri. There is also a vast body of Sacred Music composed for the people, such as hymnody, psalmody, and different Mass settings in Latin or the vernacular.

In contrast to Sacred Music is secular music. Secular music is not sanctified, necessarily beautiful, or universal. This does not just pertain to lyrics. There are a great many songs being written and utilized at Mass which are secular in their manner of being played (folk, rock, country, etc.) or their ambiguous lyrical content.

Archbishop Sample quotes Pope Benedict XVI in saying:

“As far as the liturgy is concerned, we cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration. Consequently everything - texts, music, execution - ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons (Sample, 9-10).”

There is much more to say on music and full, conscious, actual participation in the Mass, but I am going to hold off on that until next week. Otherwise, this week will go far over an hour. So, make sure to come back next week for the exciting conclusion!

The Collect

The celebrant invites those gathered to pray and then proclaims the prescribed prayer for the day from the Roman Missal called the Collect. The Collect literally collects the prayers of the people and the priest offers these prayers to God. The Collect also disposes the hearts of those present to be made ready to hear the Word of God proclaimed in the following part of the Mass: the Liturgy of the Word. As we will see next week, when we talk about the Mystical Body of Christ, we need a priest to do this properly. In his priesthood, the priest is acting in the Person of Christ, the Head of His Body, at Holy Mass. Only he can collect up the prayers of the Members of the Body of Christ and offer them, by his consecration, to God the Father, in the Spirit.

Conclusion

With the Collect, the Introductory Rites are concluded. Whether we are celebrating the Holy Mass by the 1962 Missal or the 1970 Missal, the Collect ends the beginning prayers of the Mass which prepare us for the Readings. Next week, we will be diving into this next part of the Mass, known in our current Missal as the Liturgy of the Word.

We will also be looking closer at the theology of the Mystical Body of Christ. We will look a bit closer at Sacred Music in Mass. We will walk through the progression of Readings and the Homily. And we will be learning more about the Profession of Faith and the Universal Prayer. We will also look at the difference between Sacraments and sacramentals. I am certain there will be a few other side roads to investigate along the way.

Thank you for joining us this week. I look forward to being with you again next week as we continue to learn more about Praying the Mass!

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First of five sessions on the Holy Mass:

Introduction

What is the Mass? Most practicing Catholics understand that Mass is important. It is something they should go to. But the opinions about Mass are all over the ideological spectrum. For this series, my hope is to share what the Mass is from the Mind and Heart of the Church. I have my opinions about liturgical aesthetics, architecture, art, and the like, but I am going to try here to stick to principles. I make my promise here to you that if I offer an opinion, I will explicitly make sure that you know it is an opinion.

So, today, in part 1 we will be answering the broad question: What is the Sacred Liturgy? We are going to be going lightspeed over a vast amount of ground, but I hope that it is, nonetheless, sufficiently explained. In part 2 - 5, we will be looking at the Introductory Rites, the Liturgy of the Word, the Liturgy of the Eucharist, and the Concluding Rites. These four main divisions are packed with theological meaning, symbolism, and beauty. I am thrilled to be sharing it with you.

The Sacred and Divine Liturgy

Etymology of the Word “Liturgy”

We should begin our exploration of the Sacred Liturgy by understanding what that word liturgy means. What is the liturgy? It is certainly a strange word to an English-speaker. Liturgy comes from two Greek words: leitos meaning public and ergo meaning to do. The Greek word for liturgy is leitourgos which is the same as the Latin word lictor, which both mean a public servant.

In ancient Athens, public service was done by wealthier citizens by using their own wealth. This public service could be the manager of a gymnasium, the chorus singers in a theater, one who provides a banquet, or someone who funds and offers ships used for war to the state. In the Greek Old Testament, the term liturgy meant any kind of general service in the temple.

The author of Hebrews states, “But as it is, Christ has obtained a ministry (Greek: leitourgos) that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises (Heb. 8:6).” So, the meaning of liturgy in the New Testament is established as the actions of the priest after the order of the High Priest Jesus Christ.

Since we are speaking of terms, it is worth mentioning that in the Eastern Catholic Churches, the term liturgy is only used to describe the Divine Liturgy, that is, the celebration of the Sacrifice of the Holy Eucharist. In the West, including the Latin Rite, the term liturgy is used for the Sacred Liturgy, which is the Holy Sacrifice of the Mass. But, liturgy is also used for all official services, all the various rites, ceremonies, prayers, and sacraments of the Church. —--------------

We could also ask what liturgy is not. Liturgy is not private devotions. Devotional practices are indispensable and beautiful expressions of the heart of man being offered in love to God. Liturgy, on the other hand, is primarily what God is doing for us, through the ministry of the Church, in which we enter in and take part. In the Liturgy, God is reaching into our humanity, as He did when the Son became Flesh, and lifting us up to be more like Him.

St. Justin Martyr records around the year 164 A.D. what the Liturgy looked like in his day, early in the history of the Church. The full quotation can be found in paragraph 1345 of the Catechism of the Catholic Church, but I will summarize it.

First, the Lessons are read. The Lessons are the Old and New Testament Scripture readings. Then a sermon is given by the bishop. There are prayers over the people, both those present and those throughout the whole world. The Sign of Peace is exchanged. The offering of bread and wine and water are brought up by the deacons. There is a lengthy prayer of thanksgiving done by the bishop. The bread and wine are consecrated by the words of Christ spoken at the Last Supper and they become the Eucharist. The people then acclaim Amen. Then, Holy Communion is distributed to those present and then taken to those who cannot be in attendance.

Here we see that there is a structure to the Sacred Liturgy and there is human involvement and participation. But, as we will come to see, the Sacred Liturgy is about the work that God has done and is doing, in which we enter in and take part.

Liturgical Diversity in the one, holy, catholic, and apostolic Church

Over the next few sessions, we will be exploring the Holy Mass of the Latin Rite using our current Missal. But I will also be touching on some historical points of references in the Roman Missal of 1962 and before. And I will also be bringing in elements of the Divine Liturgy of St. John Chrysostom used in the Byzantine Rites. What the Liturgy is, which is our subject for the remainder of today’s session, does not change from one form or expression of the Liturgy to another. However, there is a beautiful, legitimate liturgical diversity within the one, holy, catholic, and apostolic Church of Jesus Christ.

Over the last centuries, the Church has been welcoming back many groups of Byzantine Catholics into full communion with the Pope in Rome. These Byzantine Greek Churches are called sui iuris because they govern themselves, under the authority of the Pope, but they retain their language, customs, rituals, and the like. Likewise, there are other non-Byzantine Eastern Catholic Churches in full communion with Rome. Thus, the Catholic Church is far broader than just the Latin Rite, though the Latin Rite is the largest.

What is the Definition of the Mass?

Now we have a working understanding of the Sacred Liturgy as transcending each specific Rite of the Catholic Church. But what is it? What is the Mass?

Dr. Scott Hahn of Franciscan University is fond of referring to the Mass as the continuation through space and time of the incarnation. Dr. David Fagerberg of Notre Dame speaks of it in highly technical terms: The perichoresis of the Trinity kenotically extended to invite our synergistic ascent into deification.

There is a time for academic and technical explanations of the Mass! I, for one, love them! But what about the average Catholic in the pew or the lapsed Catholic? Surely there is a way to define the Mass that is in simpler terms without watering down the meaning.

I will be repeating the following about three thousand times over the coming weeks because it is vital to our understanding of the Mass. At any rate, here it is:

The Most Holy Sacrifice of the Mass is the perfect self-offering of God to the Son to God the Father in the power of God the Holy Spirit in which we are invited to participate and grow in our communion with God. Put even more simply: the Mass is the self-offering of the Son to the Father in the Spirit, in which we are invited to take part.

What is the Sacred Liturgy “For”?

Now that we have defined what the Mass is, then we can ask: What is it for? Why do we go to Mass? For many, it is a checking of the boxes. Yes, I went to Mass on Sunday and received my “spiritual vitamin pill.” But is that it? Is it about “getting something” out of Mass? Is it primarily something we are doing?

From our definition, we know that Mass is the self-offering of the Son to the Father in the Spirit, in which we are invited to take part. It is something that God is doing and we are privileged to be beckoned to the Wedding Supper of the Lamb! So, what is Mass for? Why do we go? We go to encounter and worship God in the authentic way that He desires and be transformed by that encounter.

There are two main ends of the Holy Mass: the glorification of God and the sanctification of man. Through the Sacraments (beginning with Baptism), God who became one of us dwells within us as in a Temple and makes us like Himself. Through this communion and union, we are made holy by God; this is the sanctification of man.

As St. Irenaeus says in the 2nd Century: “The glory of God is man fully alive, but the life of man is the vision of God.” Apart from true worship, how can we be formed in the vision of God? How can we be fully alive and thus glorify God by our lives apart from the Mass? We cannot! As St. Padre Pio said, “It would be easier for the world to survive without the sun than to do so without the Holy Mass.”

So, what is the Mass for? To glorify God and to allow His Sacred Action to make us holy.

Re-presentation of the Paschal Mystery

What is the one sacrifice of Christ?

To understand the Sacred Action of the Holy Eucharist, we have to travel back in time two thousand years to Jerusalem. The Most Holy Sacrifice of the Mass is the presenting once more, the “re-presentation,” of the One and only Sacrifice of Jesus Christ. It is the coming present once again to our senses, through the mystery of God, of the entrance into Jerusalem of Christ, the Last Supper, His suffering, His death on the Cross, His Resurrection, and His Ascension into Heaven. The Holy Mass marks all of these things, and makes them present to us, here and now, outside of time.

The Holy Mass is a memorial of Jesus’ suffering and death. It is not a reenactment nor is it mere remembering. In the Mass, by the power of God, these saving actions become truly present under the signs and symbols that God uses to communicate with us. He knows that we are flesh and blood. He knows that we are body and soul. So, He communicates with us through tangible signs, audible words, ritual actions, postures, and gestures.

The Catechism of the Catholic Church teaches,

“The Eucharist, the sacrament of our salvation accomplished by Christ on the cross, is also a sacrifice of praise in thanksgiving for the work of creation… The Eucharist is the memorial of Christ's Passover, the making present and the sacramental offering of his unique sacrifice, in the liturgy of the Church which is his Body (CCC 1359, 1362).”

In Christ, all things are restored and made new. Primarily, we enter into this saving reality through our Baptism into Christ and His Body, the Church. In Baptism, we are a new creation. Baptism then orders us to communion with Him in receiving truly and substantially His Most Holy Body, Blood, Soul, and Divinity.

The Catechism goes on to teach that,

“In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he ‘poured out for many for the forgiveness of sins’… The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit (CCC 1365-6).”

How are the graces that Christ super-abundantly merited on the Holy Cross applied to us, almost two thousand years later? It is, first, through Baptism, but it is perpetuated in the Holy Sacrifice of the Mass. This One Sacrifice of Jesus Christ is presented once more in an unbloodied manner so that we may receive the fruits of this great gift. Thus, the Holy Eucharist has the power to forgive sins, by the blood of Jesus Christ.

United as one Body, the Church offers this One Sacrifice until the end of time for the good of the Church and the good of the whole world. Each time our Holy Mother the Church celebrates the sacred mysteries, it is Christ who is the High Priest, the Saving Victim, the Place of Sacrifice, and our Mediator between God and man. Apart from Him, we can do nothing. So, the Mass is not what we do for God. It is the perfect prayer and sacrifice offered by Jesus Christ to the Father in the Spirit because it is the whole of the saving action of Christ transcending time and space.

As lacking as we are and as sinful as we are, we enter into this reality of the One Sacrifice. Our imperfect offerings and sacrifices are united with the One Sacrifice of Jesus Christ on the Cross and are made perfect. We cooperate with the One Sacrifice and we receive the saving fruits of the One Sacrifice. By the mediation of Jesus and the power of the Holy Spirit to the glorification of the Father, we are made holy and we are transformed to be like Jesus.

Every Sunday is a Mini Easter

As Catholics, we understand that at the Mass, in true worship, this Sacred Action is not a mere remembrance or a reenactment. These realities are coming present once again. So, it is fitting that every Sunday is a Holy Day of Obligation because every Sunday is a mini Easter. How does this fit in the ancient understanding of Sabbath?

The seventh day of the week is the sabbath, a day of solemn rest, that is set aside for the Lord. This goes all the way back to the dawn of creation when God made everything in six days and then rested on the seventh. The Sabbath day also marks the work of the Lord of acting on Israel’s behalf and freeing them from slavery in Egypt.

The Sabbath is a day of rest and refreshment. Jesus shows us in the Gospels that this does not necessarily mean refraining from all work, without exception. Instead, we must realize that the poor are to be refreshed as well. And so, the Sabbath is a day of doing good for others as well.

As with many things, the New Covenant fulfills and elevates the Old Covenants. The Sabbath remains on Saturday, but Sunday is the fulfillment of the Sabbath. Sunday is the “eighth day” of the week and is symbolic of the new creation which was brought about by the Resurrection of Jesus Christ. Jesus rose from the dead on the “first day of the week” and, therefore, consecrated a new moral commandment.

We are to keep holy the day of the Lord by celebrating Sunday in an “outward, visible, public, and regular worship ‘as a sign of universal beneficence to all (CCC 2176).’” Our Sunday worship is the fulfillment of the moral command of the Old Covenant to keep holy the Sabbath day.

The Sunday celebration of the Eucharist, on the day set aside for the Lord, is the heart of the Church’s life. When we celebrate the Sunday Eucharist, we are marking the passion, death, and resurrection of Jesus Christ. In this way, every Sunday of the year is a mini-Easter.

The faithful gather together each Sunday and celebrate in the liturgical life what Christ has done, Who He is, what He has taught, and what He is doing through us today. Therefore, we go to church each Sunday, as well as holy days of obligation.

As St. John Chrysostom said,

“You cannot pray at home as at church, where there is a great multitude, where exclamations are cried out to God as from one great heart, and where there is something more: the union of minds, the accord of souls, the bond of charity, the prayers of the priests.”

Catholics are obligated and privileged to participate in the Holy Mass on Sundays and other holy days of obligation. The Eucharist is the beginning of our life of grace, and it is the apex of the mountain for which we yearn. Unless we are excused for a serious reason such as illness or the care of an infant or dispensed by our pastor, we fall into grave sin if we skip on going to Mass on Sundays or holy days of obligation.

We are not saved by ourselves. We need our brothers and sisters in Christ, and they need you and me. We must be present in the Parish to pray as a Eucharistic assembly. Of course, there are many places in the world where there is a severe shortage of priests. In these cases, even, the people gather to break open the Word and pray together.

God rested on the seventh day from the work of creation. Therefore, the Lord’s Day, the fulfillment of the Sabbath, must be marked by an enjoyment of “adequate rest and leisure to cultivate… familial, cultural, social, and religious lives (CCC 2184).”

As much as possible, we are to refrain from

“engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord’s Day, the performance of the works of mercy, and the appropriate relaxation of mind and body (CCC 2185).”

We should not, however, neglect our duties to our family. As St. Augustine teaches, “The charity of truth seeks holy leisure – the necessity of charity accepts just work.”

The Catechism of the Catholic Church also teaches that,

“In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society (CCC 2188).”

Even if our society does not recognize the Risen Lord, nonetheless, it is our joy and duty to witness to the joy of His Resurrection each Sunday. Every Sunday is a mini-Easter and should be celebrated as such!

The Mass - True Worship and True Culture

We need the Holy Mass, but so does our modern culture. We have lost a sense of wonder and awe. Wonder and awe at the glory of the natural order is lost. Philosophers, theologians, political thinkers, and historians have debated the concept of the perfect world forever. In our fractured state, true consensus does not seem likely or possible in the court of public opinion. Without a concerted popular effort towards aiming at the same goal, the likelihood of achieving it is low. As to pride, it is not controversial to make the claim that most people today are either unabashedly or unwittingly self-focused. Mass helps us to get outside of ourselves because, as I hope I have shown by now, Mass is primarily what God is doing!

If we reach back in History, we see that the greatest minds of science were motivated by wonder and awe at the majesty of God’s creation. The foundational underpinnings of true progress and human flourishing comes from without, not within. What does a wonderless, blasé attitude do to a society? What becomes of culture?

Putting the “Cult” Back in Culture

What we need is to put the “cult” back in culture. Culture is connected intimately to worship. The root word is “cultus,” from which arises the English word “cult.” Cultus comes from the Latin verb colare which means “to till.” This is why we have the word agriculture (agri - field, cultus - till). In the Middle Ages, cultus came to mean adoration or veneration specifically. The prime act of worship is sacrifice. It is getting outside of oneself in order to show that worth is found outside of the self. Worship could thus be seen as “giving worth.”

So, what happens when we lose a sense of wonder and awe? It’s simple: we start to worship inwardly; we start to worship ourselves. Instead of the worship of one God, the replacement has been the worship of over seven billion “gods.” When every person is master of their own domain, then communal ties, even familial ties, begin to crumble.

What would happen if we cultivate a sense of wonder and awe in our own life? I would imagine that we would start to be more appreciative and less cynical. We would be less pessimistic and more pragmatic, if not actually optimistic. We would have a longer viewpoint and shorter fuse. We would see beauty all around us instead of fixating on the ugly. We will understand that we are not the center of the universe but will not be lost to existentialist dread.

Avoiding Existential Dread

This last thought is one of the most pressing. Given the loss of wonder and awe, our world has descended into meaningless existentialism. Shouting into the void in a primal scream is the only prescription for our nihilistic culture. Of course, if we recapture the sense of wonder and awe, then we realize that nihilism is itself nothing. We realize that there is something greater and that we are an important part of the whole.

Fear of the Lord is the Beginning of True Wisdom

Wonder and awe are not fixtures of a bygone era. They are the beginning of true wisdom. In fact, we could call them by their traditional name: “fear of the Lord.” This fear is a filial one, as a son to a father. When we begin to let God be God and understand that we are not, then we begin to see things differently. We take ourselves less seriously and take the Creator more seriously. We find ourselves, not “out there” or within, but rather where we place worth itself. This fear of the Lord and putting things right is the foundation of getting culture right. As then-Cardinal Ratzinger said in his book A New Song for the Lord: “Trivializing faith is not a new inculturation, but the denial of its culture and prostitution with the non culture.”

Let us put the cultus back in culture, tilling and cultivating a sense of wonder, awe, and amazement. There is much to be grateful for in this world. It will not take long to recognize the Giver of the good gifts who gratuitously and generously generated all things and respond in gratitude. As we will explore in the coming weeks, the very word Eucharist means thanksgiving! So, how can we pray the Mass better? Begin with humility and gratitude!

Conclusion: Worshiping God the Way that He Wants

I want to end today by emphasizing that the Mass is primarily what God is doing. Jesus Christ is our High Priest in every age of the Church’s History: in the catacombs, in the Byzantine period, in the Middle Ages, in the Renaissance, in the Counter Reformation, and up until today.

We are invited to take part in what He is doing. Truly, the worship of God becomes unintelligible if it becomes separated from the Saving Action of Jesus Christ, offered to the Father, in the Spirit. In fact, this Sacrifice of the Mass is the heart of Christian worship. If we are not celebrating the memorial of the Paschal Mystery from the heart and ministry of the one, holy, catholic, and apostolic Church of Jesus Christ, then we are not worshiping God as He desires and as He has instituted.

This is why the Catholic Church calls the Holy Eucharist the font and apex or the source and summit of the Christian life. There is no Church, properly speaking, apart from the Eucharist and the Holy Mass. To reiterate the words of Padre Pio: “It would be easier for the world to survive without the sun than to do so without the Holy Mass.”

There is so much more to say, even about the basic theological foundations of the Holy Mass, but this is just the beginning. I hope you will join me over the next four weeks as we continue to understand the Mass more fully and journey through Lent together towards Easter!

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If you missed Part 1, please check that out first HERE!

Part II: The Practice of Love by the Church as a “Community of Love” (19 - 39)

Now that the exploration of the concept of love is finished, Pope Benedict turns his attention to the concrete. We have answered what love is, now we see how love is lived.

The Church’s charitable activity as a manifestation of Trinitarian love (19)

Part II begins by speaking on the Church’s charitable activity as a manifestation of Trinitarian love. Concretely there is nothing more real than the Blessed Trinity. The Godhead is a unity of three Divine Persons who are in a community of life and love: Father, Son, and Holy Spirit. The Father eternally begets and loves the Son, the perfect self-image of the Father, who eternally reflects that perfect love back to the Father. The love outpoured eternally between Father and Son is the Person of the Holy Spirit, proceeding from each eternally. If nothing I said makes any sense, that is okay! Trinitarian theology is remarkably complicated and nuanced because it is the mystery of God, as He is.

Mystery though it is, God is the source of all, as Trinity. And so, how can we recognize the Trinity? The Pope quotes St. Augustine in saying: “If you see charity, you see the Trinity (19).”

God created all things, seen and unseen, in a plan of sheer loving goodness. When God sent His Son to assume our humanity, He invited us, in love, to share in His divinity. We can say that the mystery of the Church is the drawing of men into the mystery of God. The Father “wishes to make humanity a single family in his Son (19).” He does this through the outpouring of the Holy Spirit who the Pope speaks of as “the energy which transforms the heart of the ecclesial community, so that it becomes a witness before the world to the love of the Father (19).”

Gathering all men to Himself as the Church, the Father “seeks the integral good of man (19).” This seeking of our good, the Pope says, is an expression of love in the entire activity of the Church. By His Word and the Sacraments, the Church shares the reality of the Good News of Jesus Christ with the world. What greater love can we share with our fellow man than the work of evangelization?

Charity as a responsibility of the Church (20 - 25)

This outward act of love of evangelization does not end with the spiritual but also includes the corporal. Charity is a responsibility of the whole Church, clergy, religious, and laity.

From the beginning, Jesus Christ established the Church upon four pillars, outlined by Acts 2:42: “And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers.” These four pillars give structure to the Church in every age and are reflected in the Catechism of the Council of Trent and in the Catechism of the Catholic Church. The apostolic teaching is doctrine. Fellowship, also translated as communal life, is the moral life in Christ. The breaking of the bread is the early term for the Eucharist and for the Sacraments generally. And prayer is Christian prayer, perfectly expressed in the Our Father which our Lord gave us.

Pope Benedict gives attention in paragraph 20 of Deus Caritas Est to this idea of fellowship, communion, or communal life. The Greek word in Acts is koinonia. Koinonia “consists in the fact that believers hold all things in common and that among them, there is no longer any distinction between rich and poor (20).” This sort of radical communal life is part and parcel of early Christianity. But as the Pope remarks:

“As the Church grew, this radical form of material communion could not in fact be preserved. But its essential core remained: within the community of believers there can never be room for a poverty that denies anyone what is needed for a dignified life (20).”

When it became necessary, the Church instituted the clerical office of the Diaconate, the first level of participation in the priesthood of Jesus Christ and the lowest level of the Sacrament of Holy Orders. A diakonos was historically a servant of the king. And so, the Deacon, is a servant of Christ the King and his vicar in a particular diocese, the bishop. They were to provide for the spiritual and corporal needs of the people. As Pope Benedict puts it:

“... the social which they were meant to provide was absolutely concrete, yet at the same time it was also a spiritual service; theirs was a truly spiritual office which carried out an essential responsibility of the Church, namely a well-ordered love of neighbour (21).”

This system of charity must have been a formidable force in the ancient world because the Roman leader Julian the Apostate, who rejected Christianity and tried to instantiate Neoplatonic Hellenism, told his pagan priests that they needed to imitate and outdo the Church’s charity. Of course, they failed because imitation can never capture what is authentically of God.

Beyond the diaconate, the proclamation of the Good News, and the liturgy were indispensable to the Church. As the Pope puts it:

“The Church’s deepest nature is expressed in her three-fold responsibility: of proclaiming the word of God (kerygma-martyria), celebrating the sacraments (leitourgia), and exercising the ministry of charity (diakonia). These duties presuppose each other and are inseparable (25).”

Though the Church is now worldwide and the radical form of community of the early Church is less possible, the Church is nonetheless responsible for Her Members. The needs of the People of God are not only spiritual. Like any family, the Church is obliged to care for the necessities of those in the Church, in a particular way. As Benedict says:

“The Church is God’s family in the world. In this family no one ought to go without the necessities of life… Without in any way detracting from this commandment of universal love, the Church also has a specific responsibility: within the ecclesial family no member should suffer through being in need (25).”

Justice and Charity (26 - 29)

After concluding the section on the responsibility of charity in the Church, the Pope moves on to a fairly expansive conversation of justice and charity. Rooted deeply in Catholic social teaching, expounded since Pope Leo XIII especially, Pope Benedict begins by addressing the elephant in the room: Karl Marx. Since the nineteenth century, Marxists have critiqued the Church saying that “the poor… do not need charity but justice (26).” Benedict offers a steel-man explanation of the Marxist critique, saying:

“Works of charity—almsgiving—are in effect a way for the rich to shirk their obligation to work for justice and a means of soothing their consciences, while preserving their own status and robbing the poor of their rights. Instead of contributing through individual works of charity to maintaining the status quo, we need to build a just social order in which all receive their share of the world's goods and no longer have to depend on charity (26).”

He admits that there is some merit to the argument, but there is much that is mistaken. Historically, capital became concentrated in the hands of a powerful few and there has been conflict between employer and laborer. But rather than succumbing the Hegelian notion which Marx put forward of class warfare and revolution, the Pope offers that Catholic social teaching is applicable beyond the confines of the Church, saying:

“Marxism had seen world revolution and its preliminaries as the panacea for the social problem: revolution and the subsequent collectivization of the means of production, so it was claimed, would immediately change things for the better. This illusion has vanished. In today's complex situation, not least because of the growth of a globalized economy, the Church's social doctrine has become a set of fundamental guidelines offering approaches that are valid even beyond the confines of the Church: in the face of ongoing development these guidelines need to be addressed in the context of dialogue with all those seriously concerned for humanity and for the world in which we live (27).”

Commitment to Justice and Ministry of Charity

The Church, and the world, has a necessary commitment to justice and the ministry of charity. There is no dichotomy between justice and charity. Both are necessary. First, “the just ordering of society and the State is a central responsibility of politics (28),” says the Pope. Quoting St. Augustine, he says: “a State which is not governed according to justice would be just a bunch of thieves… (28).”

Venturing into the subject of freedom of religion in a State, Pope Benedict says that,

“The State may not impose religion, yet it must guarantee religious freedom and harmony between the followers of different religions. For her part, the Church, as the social expression of Christian faith, has a proper independence and is structured on the basis of her faith as a community which the State must recognize. The two spheres are distinct, yet always interrelated (28).”

In other words: the State cannot coerce the Church. Rather the Church is independent of the State but interrelated with the State. What faithful Catholic can switch off their Catholicism when they engage in matters of politics and the State? They cannot. Only unfaithful Catholics attempt this, which results in deadly scandal and sin. Why is this? It is because God is the Lawgiver; He alone created all that is and He alone is the arbiter of morality.

Justice is the aim of politics, properly understood and it is the criteria for good politics. Politics is not merely about rules governing public life: “its origin and its goal,” say the Pope, “are found in justice, which by its very nature has to do with ethics (28).”

If justice is the aim and internal criterion of politics, as Benedict says, then why do Catholics need anything beyond reason? Why is faith necessary for true justice? Benedict explains:

“Faith by its specific nature is an encounter with the living God—an encounter opening up new horizons extending beyond the sphere of reason. But it is also a purifying force for reason itself. From God's standpoint, faith liberates reason from its blind spots and therefore helps it to be ever more fully itself. Faith enables reason to do its work more effectively and to see its proper object more clearly… Its aim is simply to help purify reason and to contribute, here and now, to the acknowledgment and attainment of what is just (28).”

If Faith is necessary, then is the Pope calling on the Church to engage directly in matters of State? Not quite. A just social and civil order is ordered towards each person receiving his or her due, which is an essential task in every generation. But it is a political task and therefore is a human responsibility rather than an ecclesial responsibility. The Church can help to purify our powers of reason and provide ethical formation. Benedict also says clearly,

“The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice (28).”

The clergy are called to sanctify the laity and the laity are sent out into the world to sanctify the temporal order.

Love is Necessary

Even in the best, most just societies, love will always be necessary. Care and concern for the other will always happen best on the local level. This is the principle of subsidiarity which holds that the best decisions are made on the lowest possible level and the highest level necessary. In fact, injustices stem from a higher level claiming authority over something which in fact belongs naturally to someone personally closer to the situation. Against totalitarianism of this kind, Pope Benedict writes beautifully of the bigger, complicated picture:

“We do not need a State which regulates and controls everything, but a State which, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need. The Church is one of those living forces: she is alive with the love enkindled by the Spirit of Christ. This love does not simply offer people material help, but refreshment and care for their souls, something which often is even more necessary than material support. In the end, the claim that just social structures would make works of charity superfluous masks a materialist conception of man: the mistaken notion that man can live “by bread alone” (Mt 4:4; cf. Dt 8:3)—a conviction that demeans man and ultimately disregards all that is specifically human (28).”

As I mentioned earlier, the clergy are called to sanctify the laity and the laity are sent out into the world to sanctify the temporal order. In this way, the Pope says:

“The direct duty to work for a just ordering of society, on the other hand, is proper to the lay faithful. As citizens of the State, they are called to take part in public life in a personal capacity… The mission of the lay faithful is therefore to configure social life correctly, respecting its legitimate autonomy and cooperating with other citizens according to their respective competences and fulfilling their own responsibility (29).”

The Church, of course, still sponsors organizations which practice charity. But this is not merely an activity of justice because it is focused on the admixture of the love of God, which is a universal human need. As Benedict says,

“The Church's charitable organizations, on the other hand, constitute an opus proprium, a task agreeable to her, in which she does not cooperate collaterally, but acts as a subject with direct responsibility, doing what corresponds to her nature. The Church can never be exempted from practicing charity as an organized activity of believers, and on the other hand, there will never be a situation where the charity of each individual Christian is unnecessary, because in addition to justice man needs, and will always need, love (29).”

The multiple structures of charitable service in the social context of the present day (30)

Because there is never going to be a situation where individual Christians are unneeded in charitable service, Pope Benedict recognizes the social context of the present day. Long since gone is the time of Christendom when Christian kingdoms ruled. Now, there are many different types of governments, organizations, nonprofits, and social structures. Even our way of communicating is different now. As the Pope says, “Mass communication has narrowed the distance between peoples and cultures (30).”

Despite the narrowing of the distance, there is still work to be done in making sure that no one is forgotten. These groups are diverse, but they all are marked with the love of God. The Pope remarks that, “Numerous organizations have arisen that are a cooperation of State and Church, but these agencies still have a Christian quality (30).” This Christian quality is not a vague echo of the love of Jesus Christ. Rather, it is a direct result of Church agencies cooperating with State agencies.

Also, due to the growing amount of leisure time afforded to modern man, especially among the youth, the Pope says, “our time has also seen a growth and spread of different kinds of volunteer work, which assume responsibility for providing a variety of services (30).” What is clear is that there are a myriad of ways to get involved; however, love compels us to leave the sidelines and get in the game.

In non-Catholic Churches and Ecclesial Communities, there has also been a new rising of charitable activity, with new life and energy. The Catholic Church must have a readiness, Pope Benedict says, to:

“cooperate with the charitable agencies of these Churches and Communities, since we all have the same fundamental motivation and look towards the same goal: a true humanism, which acknowledges that man is made in the image of God and wants to help him to live in a way consonant with that dignity (30).”

Ideally, all Christians and all people of good will would work with a united voice to inculcate, as Pope Benedict says, quoting St. John Paul II in Ut Unum Sint, “respect for the rights and needs of everyone, especially the poor, the lowly and the defenseless (30).”

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The distinctiveness of the Church’s charitable activity (31)

After speaking on the interplay of Church and State cooperation, Pope Benedict then turns his attention to the distinctiveness of the Church’s charitable activity. The Pontiff explains that there are a few essential elements of Christian and ecclesial charity.

First, there must be a simple response to immediate needs and specific situations. Second, and related to the first, resources and personnel needed for the work must be provided. Though Pope Benedict does not mention subsidiarity here by name, I think it is worth mentioning. Subsidiarity is the principle of Catholic social teaching which says that the best decision is made at the highest level necessary and the lowest level possible. Why leave a decision best left to the local Parish to the Vatican, for example? The local communities all need to strive to care for those in their immediate vicinity.

The third essential element of Christian and ecclesial charity is that individuals who care for those in need must be professionally competent and properly trained. As the Pope explains:

“We are dealing with human beings, and human beings always need something more than technically proper care. They need humanity. They need heartfelt concern. Those who work for the Church's charitable organizations must be distinguished by the fact that they do not merely meet the needs of the moment, but they dedicate themselves to others with heartfelt concern, enabling them to experience the richness of their humanity… Consequently, in addition to their necessary professional training, these charity workers need a “formation of the heart”: they need to be led to that encounter with God in Christ which awakens their love and opens their spirits to others. As a result, love of neighbor will no longer be for them a commandment imposed, so to speak, from without, but a consequence deriving from their faith, a faith which becomes active through love (cf. Gal 5:6) (31).”

The fourth essential element is that Christian charitable activity must be independent of parties and ideologies. Charitable activity is not a useful means to a longer end goal. It is not done to change the world ideologically, nor is at “at the service of worldly strategems,” says Pope Benedict, “but is a way of making present here and now the love which man always needs (31).” As a Church of Christ rather than a ‘church of causes,’ we must follow the “program of Jesus” which is a “a heart which sees (31).” The Pope continues:

“This heart sees where love is needed and acts accordingly. Obviously when charitable activity is carried out by the Church as a communitarian initiative, the spontaneity of individuals must be combined with planning, foresight and cooperation with other similar institutions (31).”

Fifth and finally, charity cannot be used as a means of engaging in proselytism. Pope Benedict clearly states:

“Love is free; it is not practiced as a way of achieving other ends. But this does not mean that charitable activity must somehow leave God and Christ aside. For it is always concerned with the whole man. Often the deepest cause of suffering is the very absence of God… A Christian knows when it is time to speak of God and when it is better to say nothing and to let love alone speak (31).”

Having given these five essential elements of Christian charity, who is responsible for the Church’s charitable activity?

Those responsible for the Church’s charitable activity (32 - 39)

Charity is such a deep action of the Church that it is part of Her identity. So, those responsible for charitable activity are the whole Church: bishops, priests, deacons, lay, and religious. In regard to bishops, Pope Benedict says the following:

“In the rite of episcopal ordination, prior to the act of consecration itself, the candidate must respond to several questions which express the essential elements of his office and recall the duties of his future ministry. He promises expressly to be, in the Lord's name, welcoming and merciful to the poor and to all those in need of consolation and assistance. The Code of Canon Law, in the canons on the ministry of the Bishop, does not expressly mention charity as a specific sector of episcopal activity, but speaks in general terms of the Bishop's responsibility for coordinating the different works of the apostolate with due regard for their proper character (32).”

He goes on to say once again that no one is off the hook from doing charitable work. Okay, he does not put it quite that way. He says this:

“With regard to the personnel who carry out the Church's charitable activity on the practical level, the essential has already been said: they must not be inspired by ideologies aimed at improving the world, but should rather be guided by the faith which works through love… Consequently, more than anything, they must be persons moved by Christ's love, persons whose hearts Christ has conquered with his love, awakening within them a love of neighbor (33).”

Of course it is always the love of Christ which marks our meritorious work. Charity inflames us to do good, in and through Christ, apart from Whom we can do nothing of true merit. Christ came to redeem the whole world and God loves each man and woman. Interior openness to Christ and His love is what makes the service of Christ’s disciples so distinctive. St. Paul’s hymn to charity in 1 Cor. 13 teaches us that service is more than activity alone: “If I give away all I have, and if I deliver my body to be burned, but do not have love, I gain nothing (1 Cor. 13:3).” Pope Benedict refers to this hymn as the “Magna Carta of all ecclesial service (34)” and the summary of all the reflections on love which he offers in Deus Caritas Est.

He goes on to say:

“Practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ. My deep personal sharing in the needs and sufferings of others becomes a sharing of my very self with them: if my gift is not to prove a source of humiliation, I must give to others not only something that is my own, but my very self; I must be personally present in my gift (34).”

When we serve in this self-giving way, we learn humility and grow in humility. As Pope Benedict beautifully reminds us:

“We recognize that we are not acting on the basis of any superiority or greater personal efficiency, but because the Lord has graciously enabled us to do so… We offer him our service only to the extent that we can, and for as long as he grants us the strength. To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: ‘The love of Christ urges us on’ (2 Cor 5:14) (35).”

Finding the Balance

Urged on by the love of Christ, it is easy to lose balance. “When we consider the immensity of others' needs, we can, on the one hand,” Pope Benedict says, “be driven towards an ideology that would aim at doing what God's governance of the world apparently cannot: fully resolving every problem. Or we can be tempted to give in to inertia, since it would seem that in any event nothing can be accomplished (36).”

So, how can we overcome these temptations? How can we find balance and keep the seesaw from tipping completely one way or the other? Pope Benedict continues:

“At such times, a living relationship with Christ is decisive if we are to keep on the right path, without falling into an arrogant contempt for man, something not only unconstructive but actually destructive, or surrendering to a resignation which would prevent us from being guided by love in the service of others. Prayer, as a means of drawing ever new strength from Christ, is concretely and urgently needed. People who pray are not wasting their time, even though the situation appears desperate and seems to call for action alone (36).”

Personal Relationship with God

Prayer is vital if we are to live in and with God. Prayer is our life blood. Our entire life can become a prayer if continually drawn deeply from the well of Christ. With the scourge of secularism prowling and the misguided extreme arm of activism, Christians are engaged in charitable work. Prayer is the antidote to this worldly spirit. A personal relationship with our loving Father, through Christ, in the Holy Spirit is utterly necessary. Pope Benedict puts it this way:

“Clearly, the Christian who prays does not claim to be able to change God's plans or correct what he has foreseen. Rather, he seeks an encounter with the Father of Jesus Christ, asking God to be present with the consolation of the Spirit to him and his work (37).”

The Problem of Evil

This personal relationship with God is all the more necessary for us in the midst of the problem of evil. We can often experience bewilderment and fail to understand the world around us. In these moments, the Pope says:

“Christians continue to believe in the ‘goodness and loving kindness of God’ (Tit 3:4). Immersed like everyone else in the dramatic complexity of historical events, they remain unshakably certain that God is our Father and loves us, even when his silence remains incomprehensible (38).”

Faith, Hope, and Charity

In the midst of darkness, we trust in the love of God which surpasses all understanding. The theological virtues of faith, hope, and charity, God’s own life, have been instilled in our soul through the gift of Baptism. These theological virtues go together. Pope Benedict teaches us:

“Hope is practiced through the virtue of patience, which continues to do good even in the face of apparent failure, and through the virtue of humility, which accepts God's mystery and trusts him even at times of darkness. Faith tells us that God has given his Son for our sake and gives us the victorious certainty that it is really true: God is love! It thus transforms our impatience and our doubts into the sure hope that God holds the world in his hands and that, as the dramatic imagery of the end of the Book of Revelation points out, in spite of all darkness he ultimately triumphs in glory (39).”

We cannot see the full picture; only God does. And He has revealed so much to us. More than revelation, He has given us Himself. He shares in our humanity that we might share in His divinity. In Baptism, we are given the light and made to be the light to the world, in and through Christ. Pope Benedict sums up his first encyclical this way:

“Faith, which sees the love of God revealed in the pierced heart of Jesus on the Cross, gives rise to love. Love is the light—and in the end, the only light—that can always illuminate a world grown dim and give us the courage needed to keep living and working. Love is possible, and we are able to practice it because we are created in the image of God. To experience love and in this way to cause the light of God to enter into the world—this is the invitation I would like to extend with the present Encyclical (39).”

Conclusion (40 - 42)

As was the practice with his predecessor, Pope Benedict dedicates the conclusion of his document to the Mother of God, Mary most holy. Truly, each of the saints are a beautiful witness to the charity of God in every way imaginable. However, there is a preeminence to the holy charity of our Blessed Mother, the first disciple of her Holy Son, Jesus Christ.

I highly recommend reading the entire Conclusion (and the whole document, really) in full. But I would like to draw what resonated most with me. I simply love the way Pope Benedict speaks about our Blessed Mother. He says:

“Mary’s greatness consists in the fact that she wants to magnify God, not herself. She is lowly: her only desire is to be the handmaid of the Lord (cf. Lk 1:38, 48) She knows that she will only contribute to the salvation of the world if, rather than carrying out her own projects, she places herself completely at the disposal of God’s initiatives (41).”

How often do you and I carry out our own projects, without putting ourselves at the disposal of God’s initiatives. Mary, form us, teach us! The Pope goes on:

“Mary is a woman who loves. How could it be otherwise? As a believer who in faith thinks with God's thoughts and wills with God's will, she cannot fail to be a woman who loves. We sense this in her quiet gestures, as recounted by the infancy narratives in the Gospel. We see it in the delicacy with which she recognizes the need of the spouses at Cana and makes it known to Jesus. We see it in the humility with which she recedes into the background during Jesus' public life, knowing that the Son must establish a new family and that the Mother's hour will come only with the Cross, which will be Jesus' true hour (cf. Jn 2:4; 13:1). When the disciples flee, Mary will remain beneath the Cross (cf. Jn 19:25-27); later, at the hour of Pentecost, it will be they who gather around her as they wait for the Holy Spirit (cf. Acts 1:14) (41).”

Mary was there through it all. By her “yes” the Word of God took flesh, provided by her own body. Even despite her prominence and grandeur, the humility of the Theotokos is led by love. She loves with the love of God flowing through her as a perfect vessel and she loves with a human, motherly love. The Pope goes on:

“Mary, Virgin and Mother, shows us what love is and whence it draws its origin and its constantly renewed power. To her we entrust the Church and her mission in the service of love (42).”

Here Pope Benedict ends with a prayer to the Theotokos, which I would like to end today’s article with as well. Please join me in praying:

“Holy Mary, Mother of God,

you have given the world its true light,

Jesus, your Son – the Son of God.

You abandoned yourself completely

to God's call

and thus became a wellspring

of the goodness which flows forth from him.

Show us Jesus. Lead us to him.

Teach us to know and love him,

so that we too can become

capable of true love

and be fountains of living water

in the midst of a thirsting world (42).”

Amen.

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Outline of Deus Caritas Est by Pope Benedict XVI:

• Introduction (1)

• Part I: The Unity of Love in Creation and in Salvation History (2 - 18)

• A problem of language (2)

• “Eros” and “Agape” - Difference in Unity (3 - 8)

• The newness of biblical faith (9 - 11)

• Jesus Christ - the incarnate love of God (12 - 15)

• Love of God and love of neighbour (16 - 18)

• Part II: The Practice of Love by the Church as a “Community of Love” (19 - 39)

• The Church’s charitable activity as a manifestation of Trinitarian love (19)

• Charity as a responsibility of the Church (20 - 25)

• Justice and Charity (26 - 29)

• The multiple structures of charitable service in the social context of the present day (30)

• The distinctiveness of the Church’s charitable activity (31)

• Those responsible for the Church’s charitable activity (32 - 39)

• Conclusion (40 - 42)

Pope Benedict XVI’s First Encyclical

An encyclical is a circular letter that the Pope writes to the whole Church. Pope Benedict XVI released the first encyclical of his pontificate on December 25, 2005. The title is Deus Caritas Est in Latin, which is “God is Love” in English. The official English title of the document is “On Christian Love.” The Pontiff believed that this message was both “timely and significant” in a “world where the name of God is sometimes associated with vengeance or even a duty of hatred and violence (DCE, 1).”

My endeavor in this writing is to give an introduction to this marvelous encyclical from one of the greatest theologians of the 20th Century. When this letter came out, I was only fourteen years old and I definitely did not read it. But later on, in college, when I did read it, I was blown away. My love, gratitude, and appreciation for the late pontiff, may he rest in peace, has only continued to grow. I will be using the document itself as the blueprint for this resource. So, we will be touching on each section. This present work is not exhaustive; it will barely scratch the surface. But, hopefully, it will offer you easier access to the writings of Pope Benedict XVI.

Note: all parenthetical citations are paragraph numbers from Deus Caritas Est unless otherwise stated.

Introduction (1)

The Pope begins his letter on Christian Love with one of the most profound descriptions of Christianity I have ever read. He says,

“Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction (1).”

This is the summation of all of the work of Josef Cardinal Ratzinger. Theological clarity was a gift of Josef Ratzinger, who always found a way to bring any conversation crashing back to Jesus Christ and our communion with Him and with others. Truly, this is the decisive direction to which our life is given: heaven, that communion with God and with others. And how do we get there? We encounter the person of Jesus Christ.

This theme of encounter and exchange is part and parcel of the Good News. In a world that associates God with vengeance or a duty of hatred and violence. The pope offers us an important reminder:

“Since God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere ‘command’; it is the response to the gift of love with which God draws near to us (1).”

The document is split into two main parts: The first part is an exploration and the second part is concrete. Both are interconnected.

Part I: The Unity of Love in Creation and in Salvation History (2 - 18)

A problem of language (2)

In Part 1, Pope Benedict speaks to the unity of love in creation and in salvation history. He begins by addressing the problem of language. Anyone who has said the phrase, “I love pizza” can intuit the main problem. The word love, today, is frequently used and misused. As Benedict puts it:

“Let us first of all bring to mind the vast semantic range of the word “love”: we speak of love of country, love of one's profession, love between friends, love of work, love between parents and children, love between family members, love of neighbor and love of God. Amid this multiplicity of meanings, however, one in particular stands out: love between man and woman, where body and soul are inseparably joined and human beings glimpse an apparently irresistible promise of happiness. This would seem to be the very epitome of love; all other kinds of love immediately seem to fade in comparison. So we need to ask: are all these forms of love basically one, so that love, in its many and varied manifestations, is ultimately a single reality, or are we merely using the same word to designate totally different realities (2)?”

“Eros” and “Agape” - Difference in Unity (3 - 8)

In the New Testament in the Greek language, there are three main types of love: eros (sexual love between spouses), agape (unconditional love), and philia (fraternal love). Many scholars have drawn a sharp distinction between eros and agape to the point where the two seem mutually exclusive. Pope Benedict gives us a theological masterclass and shows the difference in unity of these two terms. He begins by saying:

“The Greeks—not unlike other cultures—considered eros principally as a kind of intoxication, the overpowering of reason by a “divine madness” which tears man away from his finite existence and enables him, in the very process of being overwhelmed by divine power, to experience supreme happiness (4).”

For the Ancient Greeks, the “divine madness” of eros needed to be purified. In many ways, it is seen as a corporeal type of love, a bodily passion. However, the Pope teaches that:

“...it is neither the spirit alone nor the body alone that loves: it is man, the person, a unified creature composed of body and soul, who loves. Only when both dimensions are truly united, does man attain his full stature. Only thus is love —eros—able to mature and attain its authentic grandeur… Christian faith… has always considered man a unity in duality, a reality in which spirit and matter compenetrate, and in which each is brought to a new nobility. True, eros tends to rise “in ecstasy” towards the Divine, to lead us beyond ourselves; yet for this very reason it calls for a path of ascent, renunciation, purification and healing (5).”

At this juncture we begin to see that the Christian view of eros is less about divine madness and more about ascending to God and allowing Him to purify us. In the poetry of the biblical book of the Song of Songs, Benedict teaches us that two different Hebrew words are used: the first is insecure, indeterminate, and searching love. The other is closer to agape. He writes:

“Love now becomes concern and care for the other. No longer is it self-seeking, a sinking in the intoxication of happiness; instead it seeks the good of the beloved: it becomes renunciation and it is ready, and even willing, for sacrifice (6).”

Neither type of love is static. Love embraces the “whole of existence in each of its dimensions, including the dimension of time (6).” The philosophical and theological debate about the nature of eros and agape sees agape as a descending, oblative love and eros as an ascending, possessive or covetous love. Benedict argues that these two cannot be completely separated.

“The more the two, in their different aspects, find a proper unity in the one reality of love, the more the true nature of love in general is realized (7).”

We cannot always give, we must also receive. We can think here of the book of Exodus and of Moses going into the tabernacle time and again to dialogue with God, where only then could he emerge to be of service to the people.

The newness of biblical faith (9 - 11)

If we are to understand love, we have to understand the God of Holy Scriptures. Pope Benedict outlines the biblical faith and remarks on its “newness” as compared to other religions of the time in this next section.

He says:

“There is only one God… all other gods are not God, and the universe in which we live has its source in God and was created by him… Consequently, his creation is dear to him, for it was willed by him and “made” by him. The second important element now emerges: this God loves man (9).”

So far, thus we have one God who loves man. This is peculiar. The gods of Greek mythology are horrendous and oftentimes downright demonic. Of course, they do not exist, unless they are merely personifications of nature or simply demons tricking men. But the one God is different. He is real. He is sovereign. The ancients began to grasp this first part: that God is the object of desire and love. But the second part, that He loves us, is particular to the Jewish People. As Pope Benedict eloquently explains:

“The divine power that Aristotle at the height of Greek philosophy sought to grasp through reflection, is indeed for every being an object of desire and of love —and as the object of love this divinity moves the world—but in itself it lacks nothing and does not love: it is solely the object of love. The one God in whom Israel believes, on the other hand, loves with a personal love. His love, moreover, is an elective love: among all the nations he chooses Israel and loves her—but he does so precisely with a view to healing the whole human race. God loves, and his love may certainly be called eros, yet it is also totally agape (9).”

The love of God in the Old Testament is boldly erotic, at times, especially in the Prophets. They speak of betrothal and marriage and even see idolatry as adultery or prostitution. And so Benedict rightly points out that God’s love is eros but he shows that it is also agape because it is “bestowed in a completely gratuitous manner, without any previous merit, but also because it is a love which forgives (10).”

Anyone who has read the Old Testament knows well that Israel breaks her covenant with God often. It is only right that God should judge and repudiate her. But what do we see instead of utter annihilation of mankind? Benedict answers:

“God's passionate love for his people—for humanity—is at the same time a forgiving love. It is so great that it turns God against himself, his love against his justice. Here Christians can see a dim prefigurement of the mystery of the Cross: so great is God's love for man that by becoming man he follows him even into death, and so reconciles justice and love… God is the absolute and ultimate source of all being; but this universal principle of creation—the Logos, primordial reason—is at the same time a lover with all the passion of a true love (10).”

God loves us with a perfect passion, from the first moment of creation. In God, the love of eros is “thus supremely ennobled, yet at the same time it is so purified as to become one with agape (10).” In this great mystery of God’s love, we have perfect ascending and descending love. When we enter into this love, we become one with the lover of our soul. “But this union,” Benedict says, “is no mere fusion, a sinking in the nameless ocean of the Divine; it is a unity which creates love, a unity in which both God and man remain themselves and yet become fully one (10).”

He made us in His image and likeness. As a perfect community of Persons, God is perfect and sufficient in Himself. But we see that Adam, the first man, is alone. In his solitude, God fashions for Adam a helper: the first woman, Eve. Here we hear one of the most romantic lines in the whole Bible: Adam says of his new bride, “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man (Gen. 2:23).”

Even in non-Christian religions we see shadows of this “completion” of man. In a myth related to us by the Greek philosopher Plato, man is originally spherical, complete, and self-sufficient. As a punishment for pride, Zeus splits him in two and thus man strives for his other half.

The Bible does not speak of punishment in Genesis chapter 2, but there is clearly the idea that “only in communion with the opposite sex can [man] become ‘complete’ (11).” Therefore, even erotic love, that is, eros, is rooted in man’s nature and it directs man towards marriage. There is no equivalence to this outside of the biblical literature, says Pope Benedict.

Jesus Christ - the incarnate love of God (12 - 15)

The Old Testament faithfully transmits the revelation of God to us, but it is incomplete. In the New Testament, in Jesus Christ, the love of God takes on flesh. As Pope Benedict puts it:

“In the Old Testament, the novelty of the Bible did not consist merely in abstract notions but in God's unpredictable and in some sense unprecedented activity. This divine activity now takes on dramatic form when, in Jesus Christ, it is God himself who goes in search of the “stray sheep”, a suffering and lost humanity (12).”

Jesus speaks in parables, but these are not mere words. He is the proof of God’s love. He literally shows us, in the flesh, the full revelation of God to man. In His death on the Cross, we see, as Benedict puts it,

“the culmination of that turning of God against himself in which he gives himself in order to raise man up and save him. This is love in its most radical form. By contemplating the pierced side of Christ (cf. 19:37), we can understand the starting-point of this Encyclical Letter: ‘God is love’ (1 Jn 4:8) (12).”

Flowing from the pierced side of Christ flows the blood of the Holy Eucharist and the water of Holy Baptism. And so it is the Holy Eucharist, the source and summit of the Christian faith which draws us into Jesus’ self offering. In our Holy Communion with Him, “More than just statically receiving the incarnate Logos, we enter into the very dynamic of his self-giving (13).” The ancients perceived to some extent that what really nourishes man is the Logos, eternal wisdom. In the Eucharist, the Logos has truly become our food. Thus, the erotic imagery of marriage between God and Israel is realized in a “way previously inconceivable (13)” in the Holy Eucharist.

The Holy Eucharist also mystically takes on a social character “for in sacramental communion I become one with the Lord, like all the other communicants (14).” Thus, we begin to experience a foretaste of Heaven, which is union with God and union with all those men and women in union with God. Benedict writes:

“Union with Christ is also union with all those to whom he gives himself. I cannot possess Christ just for myself; I can belong to him only in union with all those who have become, or who will become, his own. Communion draws me out of myself towards him, and thus also towards unity with all Christians. We become ‘one body,’ completely joined in a single existence. Love of God and love of neighbor are now truly united: God incarnate draws us all to himself (14).”

Love of God and love of neighbor (16 - 18)

“Love of God and love of neighbor,” Benedict says, “have become one: in the least of the brethren we find Jesus himself, and in Jesus we find God (15).” But this nature of love and its meaning in biblical faith lead Pope Benedict to two questions: 1) can we love God without seeing him? And 2) can love be commanded? The objections seem to be that no one has ever seen God, so how could we love Him? And love seems to be a feeling that is there or it is not, so how can it be commanded?

Yet, in answering these two questions, Pope Benedict artfully leads us back to loving our neighbor leads to love of God and vice versa. To the second objection, he says that “love of neighbor is a path that leads to the encounter with God, and that closing our eyes to our neighbor also blinds us to God (16).” He answers the first objection by saying: “True, no one has ever seen God as he is. And yet God is not totally invisible to us; he does not remain completely inaccessible (17).”

Pope Benedict reminds us that God is visible to us in a number of ways. He says,

“In the love-story recounted by the Bible, he comes towards us, he seeks to win our hearts, all the way to the Last Supper, to the piercing of his heart on the Cross, to his appearances after the Resurrection and to the great deeds by which, through the activity of the Apostles, he guided the nascent Church along its path. Nor has the Lord been absent from subsequent Church history: he encounters us ever anew, in the men and women who reflect his presence, in his word, in the sacraments, and especially in the Eucharist. In the Church's Liturgy, in her prayer, in the living community of believers, we experience the love of God, we perceive his presence and we thus learn to recognize that presence in our daily lives (17).”

These are just a few ways that God makes Himself known to those who seek Him. Benedict does not leave us only with a litany of responses to the objection of an invisible and aloof God. He goes on to say:

“He has loved us first and he continues to do so; we too, then, can respond with love. God does not demand of us a feeling which we ourselves are incapable of producing. He loves us, he makes us see and experience his love, and since he has “loved us first”, love can also blossom as a response within us (17).”

But this love is not merely a sentiment. God loves us and is unchanging. For mankind, love as a sentiment is a marvelous first spark, but it is not the fullness of love (cf. 17). So, what is love? Truly, it is a decision, an act of the will. As Pope Benedict puts it, referencing the Roman Sallust:

“Idem velle atque idem nolle —to want the same thing, and to reject the same thing—was recognized by antiquity as the authentic content of love: the one becomes similar to the other, and this leads to a community of will and thought (17).”

This communion of will increases in a communion of thought and sentiment. So, as we grow in love of God, our will and God’s will will increasingly coincide. In Benedict’s words:

“God's will is no longer for me an alien will, something imposed on me from without by the commandments, but it is now my own will, based on the realization that God is in fact more deeply present to me than I am to myself (17).”

We need here to take a moment to remember how Benedict begins this letter:

“Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction (1).”

So, what does this encounter with Jesus Christ, our God-man, do? Benedict beautifully paints us a picture:

“Love of neighbor is thus shown to be possible in the way proclaimed by the Bible, by Jesus. It consists in the very fact that, in God and with God, I love even the person whom I do not like or even know. This can only take place on the basis of an intimate encounter with God, an encounter which has become a communion of will, even affecting my feelings. Then I learn to look at this other person not simply with my eyes and my feelings, but from the perspective of Jesus Christ. His friend is my friend. Going beyond exterior appearances, I perceive in others an interior desire for a sign of love, of concern. This I can offer them not only through the organizations intended for such purposes, accepting it perhaps as a political necessity. Seeing with the eyes of Christ, I can give to others much more than their outward necessities; I can give them the look of love which they crave (18).”

More than merely being a more beautiful way of viewing the world, this love must be put into practice if we are to love God. As He has said to us: “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me (Mt. 25:40).” Likewise, if we are not seeking to encounter God, we never see anything special in the other. As Benedict teaches:

“If I have no contact whatsoever with God in my life, then I cannot see in the other anything more than the other, and I am incapable of seeing in him the image of God. But if in my life I fail completely to heed others, solely out of a desire to be “devout” and to perform my “religious duties”, then my relationship with God will also grow arid. It becomes merely “proper”, but loveless. Only my readiness to encounter my neighbor and to show him love makes me sensitive to God as well. Only if I serve my neighbor can my eyes be opened to what God does for me and how much he loves me (18).”

Pope Benedict ends part 1 of the letter by saying:

“Love of God and love of neighbor are thus inseparable, they form a single commandment. But both live from the love of God who has loved us first. No longer is it a question, then, of a “commandment” imposed from without and calling for the impossible, but rather of a freely-bestowed experience of love from within, a love which by its very nature must then be shared with others. Love grows through love. Love is “divine” because it comes from God and unites us to God; through this unifying process it makes us a ‘we’ which transcends our divisions and makes us one, until in the end God is ‘all in all’ (1 Cor 15:28) (18).”

Conclusion on Part I

In this first part of Deus Caritas Est, Pope Benedict XVI teaches us about the unity of eros and agape in creation and in salvation history. He speaks of the ambiguity of our modern sense of the word “love.” He outlines the differences between eros and agape and how they become one in God. We see the unique “newness” of the biblical faith - the love of a personal God! We see how Jesus Christ makes the love of God visible and tangible. And we learn more about the double commandment of loving God and loving neighbor, resulting from a transformative encounter with Jesus Christ. In part II, we will continue walking through this masterpiece on Christian Love, which focuses on the Practice of Love by the Church as a “Community of Love.”

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Introduction

With Martin Luther King day approaching, it struck me that a great number of Americans have no idea who Martin Luther King Jr. was or what he did. They are barely familiar with his most famous speech: “I Have a Dream.” And each third Monday of January, most of us take the day off work for the federal holiday, but we do not take time to appreciate the contributions of this great man. So, in a small way, I would like to respond to that vacancy of attention. This short article will look at the life of Dr. King and his role in the Civil Rights Movement. There are many things that I have had to leave out for time’s sake. But may this serve as a primer for further study. I believe that we still have more to learn from Dr. Martin Luther King Jr.

Who was Dr. Martin Luther King Jr.?

Dr. Martin Luther King Jr. was born Michael King Jr. on January 15, 1929 in Atlanta, GA. He was an American Baptist minister and one of the foremost leaders of the Civil Rights Movement of the late 1950s and the 1960s. As an African American, Dr. King fought for the rights of people of color through nonviolence and civil disobedience. In this regard, he had been inspired both by our Lord Jesus Christ and the example of Mahatma Gandhi.

As a Baptist minister, King was steeped in the written word of God. As a young man, he earned a Bachelor of Divinity degree in 1951 from Crozer Theological Seminary in Upland, Pennsylvania. He then went on to pursue doctoral studies in systematic theology at Boston University. He received his Ph.D. degree on June 5, 1955. His dissertation was entitled: A Comparison of the Conceptions of God in the Thinking of Paul Tillich and Henry Nelson Wieman.

Before completing his studies, he married Coretta Scott on June 18, 1953 and they became the parents of four children. King was made pastor of the Dexter Avenue Baptist Church in Montgomery, Alabama at the age of 25 in 1954. In December 1959, he moved back to his home city of Atlanta and served as co-pastor of Ebenezer Baptist Church alongside his father, until his death. Sadly, Martin Luther King Jr. was shot and killed while staying at a motel in Memphis, Tennessee on April 4, 1968.

The Civil Rights Movement

The Civil Rights Movement began in large measure with the Supreme Court Case Brown v Board of Education in 1954. This ruled that racial segregation in public schools was unconstitutional. This overturned the horrendous Plessy v Ferguson (1896) case which allowed Jim Crow laws that mandated separate public facilities for whites and blacks. Beginning with schools, desegregation quickly spread to other public facilities as well.

On December 1, 1955, African American Rosa Parks refused to give up her seat on a public bus to a white passenger. She was arrested and a sustained bus boycott in Montgomery, Alabama began. The protest began on December 5 with the young local preacher, Martin Luther King, Jr. leading - the boycott continued for more than a year. The Supreme Court upheld a lower court’s ruling that segregated seating was unconstitutional.

In 1957 the Little Rock Nine attempted to attend the central high school whose population had been entirely white. It took an escort of U.S. soldiers to allow these young men to attend school. The Greensboro Four, in 1960, took part in a sit-in at the all-white lunch counter at a F.W. Woolworth department store. The sit-in grew and replacements were brought in to replace those taken off to jail. On November 14, 1960, six-year-old Ruby Bridges was escorted to her first day at the previously all-white William Frantz Elementary school in New Orleans by four armed federal marshals. Many parents marched in to remove their children from the school to protest desegregation. She continued going to school, being escorted, and endured threats. Her teacher, Barbara Henry, continued to teach her (alone in the classroom).

Beginning on May 4, 1961, a group of seven African American and six whites boarded two buses bound for New Orleans. Along the way, the riders tested the Supreme Court ruling of Boynton v Virginia (1960) which extended an earlier ruling banning segregated interstate bus travel to include bus terminals and restrooms. In South Carolina, the bus had a tire slashed, it was firebombed, and the Freedom Riders were beaten. A second group of 10 replaced them until they were arrested or beaten, then another group would take their place. On May 29, U.S. Attorney general Robert F. Kennedy ordered the Interstate Commerce Commission to enforce bans on segregation more strictly. This took effect in September 1961.

The Birmingham Demonstrations

The Southern Christian Leadership Conference (SCLC) and Martin Luther King, Jr. launched a campaign in Birmingham, AL to undermine the city’s system of racial segregation. The campaign included sit-ins, economic boycotts, mass protests, and marches on City Hall. The demonstrations faced challenges: indifferent African Americans, adversarial white and black leaders, and a hostile commissioner of public safety - Eugene “Bull” Connor.

Dr. King was arrested on April 12 for violating an anti-protest injunction and he was placed in solitary confinement. The demonstrations continued for a month, then the Children’s Crusade was launched. On May 2, 1963, school-aged volunteers skipped school and began to march - the local jails were quickly filled. Bull Connor ordered the police and fire department to set high-pressure water hoses and attack dogs on the youth.

The violent tactics on peaceful demonstrators caused outrage locally and gained national media attention.

President John F. Kennedy proposed a civil rights bill on June 11. The Birmingham campaign was eventually negotiated to an agreement locally but tensions were high. A bomb on September 15 at 16th Street Baptist Church killed four African American girls and injured others. The country was in the midst of the war in Vietnam while determining at home what sort of nation we might be.

The 1963 March on Washington

On August 28, the March on Washington for Jobs and Freedom took place to protest civil rights abuses and employment discrimination. A crowd of 250,000 people peacefully gathered on the National Mall in Washington, D.C. to listen to speeches, most notably by Martin Luther King, Jr. This is where Dr. King delivered his “I Have a Dream Speech.”

The Civil Rights Act of 1964

On July 2, 1964, President Lyndon B. Johnson signed the Civil Rights Act into law - a stronger version of legislation that President Kennedy proposed before his assassination. The act authorized the federal government to prevent racial discrimination in employment, voting, and the use of public facilities.

1965: Assassination of Malcolm X

On February 21, 1965, Malcolm X was assassinated while lecturing at the Audubon Ballroom in Harlem, NY. He was a brilliant speaker and demanded that the civil rights movement move beyond civil rights to human rights. He thought that the solution to racial problems was in orthodox Islam. His ideas contributed to the development of the black nationalist ideology and the Black Power movement.

1965: Selma-Montgomery March

On March 7, 1965, Dr. King organized a march from Selma, AL to Montgomery, AL, to call for a federal voting rights law that provided legal support for disenfranchised African Americans in the South. State troopers sent marchers back with violence and tear gas; television cameras recorded the incident. On March 9, King tried again - more than 2,000 marchers encountered a barricade of state troopers at Pettus Bridge.

King had his followers kneel in prayer and then they unexpectedly turned back. President Johnson introduced voting rights legislation on March 15, then on March 21, King once again set out from Selma. This time, Alabama National Guardsmen, federal marshals, and FBI agents assisted and King arrived in Montgomery on March 25.

The Voting Rights Act was signed into law on August 6. This law suspended literacy tests, provided for federal approval of proposed changes to voting laws or procedures, and directed the attorney general of the U.S. to challenge the use of poll taxes for state and local elections.

1965: Watts Riots

Series of violent confrontations between the city police and residence of Watts and other black neighborhoods in L.A. - beginning on August 11, 1965. A white police officer arrested an African American man, Marquette Frye, on suspicion of driving while intoxicated - he likely resisted arrest and the police possibly used excessive force. Violence, fires, and looting broke out over the next six days. The result was 34 deaths, 1,000 injuries, and $40 million in property damage. The McCone Commission later investigated the cause of the riots and concluded that they were the result of economic challenges including poor housing, schools, and job prospects.

1966: Black Panther Party Founded

After Malcom X was assassinated, Huey P. Newton and Bobby Seale founded the Black Panther Party in Oakland, CA to protect black neighborhoods from what they saw as police brutality. The group launched community programs providing tuberculosis testing, legal aid, transportation assistance, and free shoes. They believed that civil rights reforms did not do enough. The Black Panther Party was socialist and, therefore, the target of the F.B.I.’s counterintelligence program - they were accused of being a communist organization and an enemy of the U.S. government. In December 1969, police tried to annihilate the group at their Southern California headquarters and in Illinois. The Party’s operations continued, less actively, into the 1970s.

1967: Loving v Virginia

On June 12, 1967, the U.S. Supreme Court declared the Virginia statutes prohibiting interracial marriage unconstitutional. Richard Loving, a white man, and Mildred Jeter, who was mixed black and Native American, left Virginia to be married and then return to the state (this was against the law). Their one year prison sentence was suspended on the condition that they leave Virginia and not return for at least 25 years. They filed their suit in 1963 and it took four years to get to the Supreme Court - their conviction was reversed. Chief Justice Earl Warren wrote for a unanimous court that freedom to marry was a basic civil right. This ruling invalidated laws against interracial marriage in Virginia and 15 other states.

1967: Detroit Riot

Series of violent confrontations between African American neighborhoods and police beginning on July 23, 1967 after a raid at an illegal drinking club - 82 African Americans, and others, were arrested. Nearby residents protested and began to vandalize property, loot businesses, and start fires for five days. Police set up blockades but the violence spread - result was 43 deaths, hundreds of injuries, more than 7,000 arrests, and 1,000 burned buildings. President Johnson appointed the National Advisory Committee on Civil Disorders - they concluded that racism, discrimination, and poverty were some of the causes of the violence.

1968: Assassination of Martin Luther King Jr.

While standing on the second-floor balcony of the Lorraine Motel in Memphis, TN, Martin Luther King, Jr. was killed by a sniper - April 4, 1968. He was staying at the hotel after leading a nonviolent demonstration in support of striking sanitation workers. His murder set off riots in hundreds of cities across the country. Congress passed the Fair Housing act in King’s honor on April 11. The Fair Housing Act made it unlawful for sellers, landlords, and financial institutions to refuse to rent, sell, or provide financing based on factors other than an individual’s finances. The Civil Rights Movement, after King’s death, seemed to be shifting away from the nonviolent tactics and interracial cooperation that had brought about a number of policy changes. Nonetheless, his legacy remains.

What is Martin Luther King Jr.’s Legacy?

The legacy of Martin Luther King Jr. focuses on his ideas on nonviolence, civil disobedience, and peaceful noncooperation. Dr. King had his faults: plagiarism and adultery were accusations levied against him with considerable evidence. But all of us fall short of the glory of God. What I am concerned about is his impact on the country. What was the legacy of his ideas and actions?

Two lines, in particular, of Dr. King’s fantastic “I Have a Dream Speech” in Washington, D.C. are more than noteworthy. In a portion of the speech, which seemed to be ad-libbed rather than scripted, Dr. King said, “I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.” This, I think, reveals the heart of the man. Dr. King marched hand in hand with those of any race and religion. Here he is invoking the long past of American slavery which still haunted the nation under the guise of Jim Crow. Where some, like Malcolm X, were threatening or perpetrating violence, Dr. King was speaking of brotherhood and sharing a common meal. Nothing could be more Christian than this.

Second, he said the beautiful words that ought to echo down the halls of humanity until we come to our final reward. He says, “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.” Racism is a scourge from the depths of hell. To judge another based on their skin color is reprehensible. I would be remiss to say that this extends also to those progressives today who insist on advancing identity and race politics. Dr. King would certainly be opposed to such racist nonsense.

In his Letter from the Birmingham Jail, written during his incarceration, he begins by outlining the four steps to nonviolent campaign: “1) collection of the facts to determine whether injustices are alive; 2) negotiation; 3) self-purification [note: how often is this forgotten!]; and 4) direct action.” He saw the heinous reality of the treatment of blacks, especially in the South. And he answered with measured, reasonable action. Much of the rest of the letter then builds off of these four steps.

However, Dr. King challenges us, even decades later, in his letter. He speaks of those who are a stumbling block to justice. He mentions, of course, the Ku Klux Klan but then lambasts the “white moderate who is more devoted to ‘order’ than to justice.” He goes on to say, “Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.” The words of Dr. King would have certainly ruffled feathers back then, but I am certain that many conservatives today would bristle at hearing this challenge. Yet, what Dr. King is saying what Jesus says to us: “Because you are lukewarm, neither hot nor cold, I will spew you from My mouth.” We have to choose a side. There can be no moderation when it comes to toleration of the sin of true racism.

This brings us back to his legacy. We must act when there is injustice. But how should we act? Should we act out with rioting and violence? Certainly, Dr. King would bellow a resounding “no!” Instead, we are to gather the facts, negotiate, allow God to purify our own hearts, and then act directly. May we have the strength, in God’s grace, to do so whenever we are convicted by justice to do so.

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Introduction

Today, we are diving deeper into the miracle of the Incarnation. What were the effects of the Incarnation on Christ and on us? How did the world fundamentally shift 2,000 years ago?! If you have not yet listened to part 1 of this two-parter, I highly recommend beginning there. I went over some fairly deep theology of what the Incarnation means and what the Hypostatic Union of the divine and human natures of Christ in one Divine Person is.

The Fittingness of the Incarnation According to Aquinas

St. Thomas Aquinas asks a series of really cool questions about the Incarnation in question 1 of the third part of the Summa. In this section, he focuses entirely on what he calls the “fittingness” of the Incarnation. When Aquinas speaks of fittingness, he is juxtaposing this term with necessity. In other words, is an event or action in theology strictly necessary or simply fitting? In the first two questions, he explores this query..

Is it fitting for God to become incarnate?

First, Aquinas asks: “Is it fitting for God to become incarnate?” We know that God is good; this is one the realities of His essence. God exists and He is the truth, the good, the beautiful, and the ground of being itself. Aquinas argues that because of His great and perfect goodness, He desired to share His goodness in the highest manner possible to His creature. So, St. Thomas concludes that it is “manifest that it was fitting that God should become incarnate (ST III, q. 1, a. 1, co.)”

Was it necessary for the restoration of the human race?

Even though it is a tremendous mystery that God would condescend to become one of us, it was fitting because of His great goodness. But what about necessary? “Was it necessary for the restoration of the human race?” asks Aquinas. He answers that:

“What frees the human race from perdition is necessary for the salvation of man. But the mystery of Incarnation is such; according to John 3:16: ‘God so loved the world as to give His only-begotten Son, that whosoever believeth in Him may not perish, but may have life everlasting.’ Therefore it was necessary for man's salvation that God should become incarnate (ST III, q. 1, a. 2, s.c.).”

So, because of the sin of Adam and Eve, it was necessary that God should become incarnate. As God, He can reconcile us to Himself; as Man, He can do so on our behalf!

If there had been no sin, would God have become incarnate?

This leads to St. Thomas’ next question: “If there had been no sin, would God have become incarnate?” This question is one of my favorites to contemplate. It was actually the topic of a great conversation for me and my coworkers at lunch a couple weeks ago.

In Romans, St. Paul shows us that all men were made sinners through the disobedience of Adam and it was through the one Man, Jesus Christ, that many will be made righteous. In the first letter to the Corinthians, St. Paul says: “For as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:22).” Jesus Christ is, thus, the “new Adam” or the “second Adam.” As St. John Henry Newman wrote in his hymn “Praise to the Holiest in the height”:

“O loving wisdom of our God!

When all was sin and shame,

A second Adam to the fight

And to the rescue came.”

It is clear that Scripture teaches that the reason for the Incarnation is the sin of Adam. So, how does Aquinas answer this question: “If there had been no sin, would God have become incarnate?” He says,

“... the word of Incarnation was ordained by God as a remedy for sin; so that, had sin had not existed, Incarnation would not have been. And yet the power of God is not limited to this; even had sin not existed, God could have become incarnate (ST III, q. 1, a. 3, co.).”

Whether God became incarnate in order to take away actual sin, rather than to take away original sin?

God could have become incarnate, even in the absence of human sin. But, as it is, Adam did sin and the incarnation allowed for the stain of original sin to be washed away. But what about personal sin, or as the Church calls it: “actual sin.” St. Thomas asks: “Whether God became incarnate in order to take away actual sin, rather than to take away original sin?”

He answers directly that the principle reason for the incarnation was to take away original sin. But he adds:

“It is certain that Christ came into this world not only to take away that sin which is handed on originally to posterity, but also in order to take away all sins subsequently added to it; not that all are taken away (ST III, q. 1, a. 4, co.).”

Whether it was fitting that God should become incarnate in the beginning of the human race?

On the next question: “Whether it was fitting that God should become incarnate in the beginning of the human race?” Aquinas has a lot to say, but we can summarize it thusly:

“... God became incarnate at the most fitting time; and it was not fitting that God should become incarnate at the beginning of the human race (ST III, q. 1, a. 5, s.c.).”

Whether Incarnation ought to have been put off till the end of the world?

In God’s timing, the incarnation was unfitting to happen right after the sin of Adam and Eve, but St. Thomas asks “Whether Incarnation ought to have been put off till the end of the world?” He answers:

“It is written (Habakkuk 3:2): ‘In the midst of the years Thou shalt make it known.’ Therefore the mystery of Incarnation which was made known to the world ought not to have been put off till the end of the world (ST III, q. 1, a. 6, s.c.).”

Put simply: the incarnation happened exactly when and where was best, in God’s Providence and with His perfect knowledge and planning.

The Effects of the Incarnation on Christ Himself

The Incarnation of Christ was fitting and necessary for the salvation of man. But what were the effects on Christ Himself? First, we can think of our own body and soul. We are limited and finite. We have inclinations to sin and imperfections. We are sinful and sorrowful. We are intrinsically good and capable of wonderful things, by God’s grace. But we are also capable of great evil. As we discussed last time, the human nature of Jesus Christ is perfect and perfectly subordinate to His Divinity. He is incapable of sin and acts in the perfection for which mankind was originally made.

What does that look like? Perfection. Living in accord with the Will of the Father, perfectly. What is possible? The great St. Athanasius, discussing the Incarnation, says this:

“And, in a word, the achievements of the Saviour, resulting from His becoming man, are of such kind and number, that if one should wish to enumerate them, he may be compared to men who gaze at the expanse of the sea and wish to count its waves. For as one cannot take in the whole of the waves with his eyes, for those which are coming on baffle the sense of him that attempts it; so for him that would take in all the achievements of Christ in the body, it is impossible to take in the whole, even by reckoning them up, as those which go beyond his thought are more than those he thinks he has taken in. Better is it, then, not to aim at speaking of the whole, where one cannot do justice even to a part, but, after mentioning one more, to leave the whole for you to marvel at. For all alike are marvelous, and wherever a man turns his glance, he may behold on that side the divinity of the Word, and be struck with exceeding great awe (Athanasius, On the Incarnation, 54.4-5).”

The Incarnation is a Miracle and our Blessed Lord is the perfect Man. He shows us what God intended from the beginning for mankind. So, let us take a moment to zoom in: what effects did the Incarnation have on the human body and human soul of Christ?

On the Body of Christ

Jesus Christ had a human body, as we do. He knows our human limitations and is like us. In Hebrews 4:15, we hear: “We have not a high priest, who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.” Before His Resurrection from the dead, the Body of Christ was subject to all the bodily weaknesses caused by original sin, which we are all subject: He experienced hunger, thirst, pain, fatigue, and death. These are all natural results of human nature which He assumed.

There are a couple of things in the body, however, which Christ did not necessarily experience. It is possible that He had no bodily deformities (until His Passion) and never got sick. St. Athanasius persuasively argues this by saying that it would be “unbecoming that He should heal others who was Himself not healed (P.G., XX, 133).”

On the Human Soul of Christ

When speaking of the human soul of Christ, there are a few areas worth mentioning: His intellect, will, sanctity, and likes and dislikes.

In the Will

Jesus was entirely sinless. Thomists following after St. Thomas Aquinas, as well as Francisco Suarez, and the Society of Jesus all argue that sin is incompatible with the Hypostatic Union. It is safe to assume that this is the case simply on the merits of Dominicans and Jesuits being in agreement (just a joke). Those following the teaching of Duns Scotus say that the sinlessness of Christ is not due to the Hypostatic Union but due to a special Divine Providence similar to the way that it is impossible for the blessed in Heaven to sin.

No matter which theological avenue you take, it is an article of faith, to be held definitively, taught at the Council of Ephesus, that Christ never sinned. Jesus Christ is a Divine Person and God cannot turn away from Himself.

We also want to take great care to acknowledge the total liberty of Christ, in His human will. After the Incarnation, the will of Christ remained. If this were not the case, then in the matter of death, Christ could not have merited nor satisfied the justice of God for us. St. Thomas Aquinas not only believed in the total liberty of the human will of Christ, but he also provided seventeen different explanations for why this is true!

In the Intellect

Let us now turn to the human intellect of Christ. Every time the Feast of the Baptism of the Lord comes around, I brace for the incredibly ridiculous homilies in which the deacon or priest (or God, help us, bishops) explain that it was at this moment that Christ realized His mission. They hold that it was at the Baptism of the Lord, when the Spirit descends like a dove, that Christ receives His anointing, grace, and His mission. I want to say unequivocally that this is heretical and nonsensical garbage. The soul of Christ was endowed with the Beatific Vision from the beginning of its existence. For the first moment in the womb of the Blessed Virgin Mary, when the Hypostatic Union came into being, the human soul of Christ beheld the Godhead in its fullness.

Like Adam and Eve, Christ had infused knowledge. God the Father revealed many things to Jesus in His humanity all at once, as needed. He also acquired human knowledge through His senses and imagination. The human soul of Christ had a beginning and is not, therefore, infinite as God is infinite. But by the grace of union, His human soul (intellect and will) was most perfect and embraced the widest range possible.

Sanctity of Christ

From the first moment, in the Hypostatic Union, Jesus Christ enjoyed the grace of union. As St. Augustine teaches:

“When the Word was made Flesh then, indeed, He sanctified Himself in Himself, that is, Himself as Man in Himself as Word; for that Christ is One Person, both Word and Man, and renders His human nature holy in the holiness of the Divine nature (Augustine, In Johan. tract. 108, n. 5, in P.L., XXXV, 1916).”

St. John also tells us in the prologue of His Gospel that the Word was “full of grace (Jn. 1:14).” And, so, in the human soul of Christ, there was a fullness of sanctifying grace. This is the same grace of the sacraments that we receive at our Baptism and in each of the seven sacraments.

Likes and Dislikes

In the Hypostatic Union, Jesus Christ is fully God and fully man. This glorious union, however, does not deprive the human soul of Christ of the human reality of likes and dislikes. There were certain foods that Jesus preferred. He likely had a favorite game or sport, a favorite joke or turn of phrase, a favorite way to recline at a table that He found most comfortable, and the list goes on.

We see in the Gospels that Christ was angry, fearful, sad, happy, and experienced the sensible affections of hope, desire, and joy. After all, He is like us in all things but sin. His likes and dislikes, however, were under complete control by His human will subordinated perfectly to His divine will.

The God-Man and the “Communication of Idioms”

How we speak about Christ matters, if we are to avoid error. Our words will never fully penetrate the deep mysteries of the Person of Jesus Christ, but there are certain ways of phrasing things that are just plain wrong. In the last part of this two-parter, we discussed a few different Christological heresies that can serve as an illustration of this.

How then can we speak about the interaction of deity and humanity in the Divine Person of Jesus Christ? The Church gives us the concept of the communicatio idiomatum (Latin: communication of properties or communication of idioms). There are difficulties that require such a convention. What properties belong to Jesus in His human nature? What properties belong to His divine nature? Is it possible that these properties are shared or mingled between the two natures?

Jesus did many things physically which are attributed to His divine power. For example, He healed the sick, forgave sins, walked on water, changed water into wine, and rose from the dead. Though Jesus Christ, the God-man did all of these things, because of the communicatio idiomatum, we can safely say that God did all these things. God healed the sick. God walked on water. God changed water into wine. We are not saying that the properties of Christ’s divinity become the properties of His humanity, or vice versa; they are already deeply united by grace. But we rightly say these things because Jesus Christ, even in His humanity, is a Divine Person.

So, whatever is affirmed of the Divine Person, the Son of God, the Word made Flesh, Jesus Christ, after the incarnation, in His human or divine natures is attributed to the one Person. This is why St. Ignatius of Antioch referred to the “blood of God” and the “suffering of God.” God the Father has no blood nor did God the Spirit suffer, but the Eternal Word of God, God the Son, assumed Flesh. This is why we can rightly say that Mary is the Theotokos (the God-bearer) rather than merely the Christotokos (the Christ-bearer).

There is an excellent summary of the “rules” of the communicatio idiomatum on encyclopedia.com, of all places. You can check that our here, if you are interested in reading further. https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/communication-idioms

The Adoration of the Humanity of Christ

The Greek word dulia refers to veneration. This is the type of respect that is due to the saints and angels on account of their holiness and closeness to God. The next step up is hyperdulia; this is the preeminent veneration and devotion due to the Blessed Virgin Mary as Queen of Heaven. Finally, we arrive at true worship and adoration, in Greek: latria. Latria is due to God alone. In fact, giving latria to anyone other than God would be the grave sin of blasphemy.

The Catholic Encyclopedia explains:

“The human nature of Christ, united hypostatically with the Divine nature, is adored with the same worship as the Divine nature. We adore the Word when we adore Christ the Man; but the Word is God. The human nature of Christ is not at all the reason of our adoration of Him; that reason is only the Divine nature (CE).”

We do not worship the human nature of Jesus Christ. Yet, we affirm that because of the Hypostatic Union, the divinity and humanity of Christ cannot be separated. And, most importantly, there is only one Person in Jesus Christ, which is the Divine Word of God. So, according to the whole Person rather than the parts, we truly adore Jesus Christ, the God-man, with all the devotion, love, and worship due to Almighty God!

Effects of the Incarnation on Us

Finally, we come to the big question, for us: why did the Word of God become Flesh? How did the Incarnation affect us?

In Order to Save Us

First, as we acclaim in the Nicene Creed: “For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he came incarnate of the Virgin Mary, and was made man.” The Word became Flesh for us “in order to save us by reconciling us with God (CCC 456).” Jesus Christ atoned for the sins of the world, both original and personal, though He Himself was without sin. He did this in our place as the Son of Man and He did this perfectly as the Son of God.

St. Gregory of Nyssa, one of the Eastern Church Fathers, explains:

“Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Savior; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state (St. Gregory of Nyssa, Orat. catech 15: PG 45, 48B.)?”

That We Might Know God’s Love

Second, the Son of God incarnated that we might know God’s love. As St. Thomas Aquinas taught, it was fitting that God should become man in order to show us the depths of His love and the heights of His goodness. The Incarnation is a tremendous miracle and mystery. The fact that Almighty God, containing all things and yet uncontained Himself, became a baby. He depended on the love and care of His Holy Mother and St. Joseph. In His unfathomable humility, the Lord shows us the lengths God was willing to go to in order to bring us back from sin and death. Of course, we see His loving action on full display, bearing the Cross for our sakes. “Greater love has no one than this, that someone lay down his life for his friends (John 15:13).”

To Be Our Model for Holiness

Third, Jesus Christ, the Word made Flesh, shows us the model for holiness. By His holy example, we can follow Him in all things, Who is the Way, the Truth, and the Life. There is an old blessing that speaks of discipleship: “May you be covered in the dust of the Master.” By following so near to Jesus, we are covered in the dust which His holy feet kick up as He leads us. If we listen to His holy words and holy example, we will be beckoned closer to sharing eternal life with Him in Heaven.

To Make Us Partakers of the Divine Nature

St. Peter begins his second letter in this way:

“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire (2 Peter 1:3-4).”

The chief of the Apostles reveals to us another reason why the Word became Flesh. He came to make us “partakers of the divine nature.” As St. Irenaeus said,

“For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God (St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939.).”

The great St. Athanasius put it even more succinctly: “For the Son of God became man so that we might become God (St. Athanasius, De inc. 54, 3: PG 25, 192B.).” And lest we think that this notion is peculiar to the first millennium, St. Thomas Aquinas said,

“The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods (St. Thomas Aquinas, Opusc. 57, 1-4.).”

Receiving Sanctifying Grace

The primary means of receiving sanctifying grace in our soul and sharing in the divine nature is through the Sacrament of Baptism. We enter the sacramental life through the door of Baptism and God comes to dwell within us as in a Temple. We receive an infusion of the divine life and have the theological virtues of faith, hope, and charity operative in our soul. This initiation, begun in Baptism, is perfected and strengthened in the Sacrament of Confirmation.

Our initiation is complete when we receive the Lord’s own Body and Blood in the Holy Eucharist, the Sacrament of sacraments. The same Flesh born of Mary, the Word of God Incarnate, comes to us under the veil of a sacrament at Holy Mass in what looks like bread and looks like wine. But this is no ordinary food. It is the Body, Blood, Soul, and Divinity of Jesus Christ who desires to make Himself our supersubstantial bread and come into intimate communion with us. This foretaste of Heaven leads us as a pledge of future glory to our eternal home.

The Incarnation goes beyond the cave in Bethlehem, beyond the home in Nazareth, beyond the Temple in Jerusalem, beyond the wood of the Cross, and beyond the empty grave. In the Sacraments, especially the Holy Eucharist, the Incarnation is extended. Just as we are body and soul, the Lord commanded that His Church should be visible and invisible. Our invisible God has taken on visible Flesh. So too, the Church celebrates in sensible signs the invisible wonders of God’s overwhelming grace. The most amazing part of all of this is that He invites us to respond and take part in these saving mysteries and realities. Praise be to God for such a gift!

I will end with the words of Pope St. Leo the Great:

Christian, remember your dignity, and now that you share in God's own nature, do not return by sin to your former base condition. Bear in mind who is your head and of whose body you are a member. Do not forget that you have been rescued from the power of darkness and brought into the light of God's kingdom.

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Introduction

Today we are exploring one of the most important topics in human history: the Incarnation of the Word of God. What we celebrate on the Solemnity of the Annunciation and then nine months later on December 25th is the most marvelous of mysterious miracles. What does the Church definitively teach about the Incarnation? What is the Hypostatic Union? Is Jesus half-God and half-man or fully God and fully man? How does that work? What are some of the heresies about Christ?

This week’s episode will exclusively focus on the fact, nature, and truth of the Incarnation. There is far more to say about the nature of Christ than I can cover in one short episode. So, know that there is more to say, more distinctions to draw, and more fruitful reflection to be had! Next week, in a second part, we will explore the effects of the Incarnation on Christ Himself as well as the teaching of St. Thomas Aquinas on the fittingness of the Incarnation. As well, we will look at the effects of the Incarnation on humanity and the world. In other words, what is the significance of Christmas for you and I personally?

The Marvelous Fact of the Incarnation

Two thousand years ago, the Eternal Word of God took on Flesh. In the Nicene Creed, Christians acclaim that: “For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man.” Belief in the Incarnation of the Son of God, the second Person of the Blessed Trinity, is distinctively Christian.

No other religion claims something so seemingly outlandish: that the Almighty God would condescend to share in His creation. Yet, this is the truth. The Incarnation is a marvelous fact, a “unique and altogether singular event (CCC 464)” to borrow the language of the Catechism.

This marvelous reality is not simple to understand, nor is it something intuitively grasped by our feeble human intellect. However, there is much that God has revealed to us and unpacked through the guidance of the Holy Spirit over the centuries. The “Incarnation is… the mystery of the wonderful union of the divine and human natures in the one person of the Word (CCC 483).” We will walk through the Divinity of Jesus Christ then His human nature, and then we will be able to talk with some level of clarity on the Hypostatic Union.

I am going to try hard to keep this simple without watering anything down. I will also try to define any technical terms that I use. My hope is that this will remain accessible while faithful and accurately explaining the Church’s perennial teachings on the nature of the Incarnation.

The Divinity of Jesus Christ

Two thousand years ago, Jesus of Nazareth was conceived and born, a real person of history. Historical consensus confirms this reality. We also have the faithful witness of the Old and New Testaments. In the Old Testament, the Psalms, the Wisdom Literature, and the Prophets all speak of the coming Messiah. The Jewish people at the time of Jesus were waiting for the Messiah, an anointed one, who would take the throne of King David and rule as a militaristic warrior to expel the Romans from the Holy Land.

In the New Testament, St. Matthew traces the genealogy of Jesus back to Adam and St. Luke traces the genealogy of Jesus back to God Himself. St. Matthew’s genealogy also particularly centers Jesus as the expected heir of David’s throne. From the perspective of today, we, of course, know that Jesus did not come as a militaristic warrior-king. But, how do we know that Jesus Christ is God, that He is Divine?

In the beginning of the Holy Gospel according to St. John, there is no genealogy. Instead, the prologue of John identifies Jesus with the uncreated Word of God through which all things were made: the Logos. The Word of God has become man and pitched His tent among us. He is the Emmanuel foretold by the Prophet Isaiah. The Gospels firmly show that Jesus is not merely another anointed one (messias), He is the Divine Messiah (cf. Mt. 1:23, 2:6; Mk. 1:2, Lk. 7:27). He is God’s own Son (cf. Mt. 16:13; Jn. 10:36; Mk. 14:62; Lk. 1:35). And, finally, He is God. “In the beginning was the Word and the Word was with God and the Word was God… (cf. Jn. 1:1).”

There is a phenomenal exploration of the claim to divinity of Jesus in the New Testament by Dr. Brant Pitre entitled: The Case for Jesus: The Biblical and Historical Evidence for Christ. I highly recommend reading that book, if you are interested!

The remainder of the New Testament further solidifies the Divinity of Jesus Christ and this fact is upheld by the Fathers of the Church in the first millennium of the Church as well. By a singular miracle, the uncreated Son of God, consubstantial with the Father was made man and dwelt among us. He is, thus, truly and appropriately called a Divine Person. As the Council of Chalcedon in 451 A.D. put it:

“We confess that our Lord Jesus Christ is not parted or divided into two persons, but is one and the same only-Begotten Son and Word of God (Chalcedon, Part ii, act. 5).”

Modern academics of all stripes will try to poke holes in the doctrine of the divinity of Christ. This makes sense for those who wish to conform God to their viewpoint rather than be conformed by Him. If Jesus Christ is God, then everything He said carries the full authority of Almighty God.

The Human Nature of Jesus Christ

Jesus Christ is fully God. But Jesus Christ is fully man, with flesh supplied from the womb of the Blessed Virgin Mary. He is a Divine Person, not a human person. However, He possesses a full and complete human nature: body and soul. As St. Thomas Aquinas puts it: “Although Christ is not the human nature, He has human nature (ST III, q. 10, a. 10, ad. 1).”

The human nature of Christ is difficult to wrap our minds around. Some in the history of the Church, for example, have tried to claim that Jesus’ human body was an illusion. To this, St. Augustine answers:

"If the Body of Christ was a fancy, then Christ erred; and if Christ erred, then He is not the Truth. But Christ is the Truth; hence His Body was not a fancy' (Augustine, QQ. lxxxiii, q. 14; P.L., XL, 14).”

Just as we acknowledge wholeheartedly that Jesus Christ is truly God, we also acknowledge that a true human soul animates the truly human body of Jesus. St. Thomas Aquinas explains:

“The body is not said to be animated save from its union with the soul. Now the body of Christ is said to be animated, as the Church chants: ‘Taking an animate body, He deigned to be born of a Virgin’ [Feast of the Circumcision, Ant. ii, Lauds]. Therefore in Christ there was a union of soul and body (cf. ST III, q. 2, a. 5, s.c.).”

The Hypostatic Union

Fully God and fully man, Jesus Christ is the God-Man. The central mystery within the mystery of the Incarnation is how the divinity and humanity of Jesus interact. This mystery is called the hypostatic union. Hypostasis is the Greek word for person. St. John Damascene teaches that “In our Lord Jesus Christ we acknowledge two natures, but one hypostasis composed from both (De Fide Orth. iii, 3, 4, 5). The Catholic Encyclopedia explains of this union:

“We speak here of no moral union, no union in a figurative sense of the word; but a union that is physical, a union of two substances or natures so as to make One Person, a union which means that God is Man and Man is God in the Person of Jesus Christ (CE).”

St. Thomas Aquinas speaks at length about the nature of the hypostatic union, but one insight that I find most helpful is the difference between assumption and uniting. He speaks of assumption as an action - the Word of God assumed human flesh. This is not wrong to say, but St. Thomas prefers the idea of uniting or becoming. The Word of God became flesh or united with the human flesh of Jesus at His first moment of existence.

Here we can already run into problems if we are not careful. Did Jesus have a beginning? Yes! Did the Son of God have a beginning? No! He is begotten, not made, eternal and consubstantial with God the Father. As St. Thomas concisely explains:

“Whatever has a beginning in time is created. Now this union was not from eternity, but began in time. Therefore the union is something created (ST III, q. 2, a. 7, s.c.).”

There is a true union of divinity and humanity in Christ. But we should not think that the divinity of Christ overpowers and consumes the humanity of Christ. Pope Alexander III, in the 12th Century, quipped: “Since Christ is perfect God and perfect man, what foolhardiness have some to dare to affirm that Christ as man is not a substance?" In other words, the metaphysical substance of the human nature of Christ is real and persists, completely and perfectly united to His divine nature.

How did this happen? How were the divinity and humanity of Jesus Christ united, in time? It is by God’s grace! It is a true miracle, a unique and singular event. St. Thomas Aquinas echoes St. Augustine when he teaches:

“Augustine says (De Praed. Sanct. xv): ‘By the same grace every man is made a Christian, from the beginning of his faith, as this man from His beginning was made Christ.’ But this man became Christ by union with the Divine Nature. Therefore this union was by grace (ST III, q. 2, a. 10, s.c.).”

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False Natures of the Incarnation - Heresies about Christ

There is no shortage of false teachings about Jesus Christ. Catholic orthodoxy is a thin line which has been guarded as a precious jewel from apostolic times. Without the authentic measure of orthodoxy provided by the Catholic Church, then any opinion would be fair game. In fact, this is unfortunately the state of affairs in many Protestant communions.

Before we further clarify what the Catholic Church teaches truly about Jesus Christ, it is helpful to look at some of the heresies about Christ in the early Church. By looking at what the incarnation is not, we can come to a better understanding of what it is. There is a lot to be said about these heretics and heresies, but I am going to try to keep it brief.

Arianism

Arius was a priest in Constantinople in the late 3rd Century and early 4th Century. He believed that God the Father was uniquely God and Christ was subordinate in every way to the Father. He denied the hypostatic union and believed that Christ was the highest of the creatures of God. No small historical issue, there was a time when the majority of the Church’s episcopacy was Arian in belief.

Suffice it to say, Catholic orthodoxy was victorious. The Council of Nicaea in 325 A.D., led by the great Saint Athanasius formulated the first version of the Nicene Creed that is professed on Sundays. We believe in “one Lord Jesus Christ… true God of true God… Who took Flesh, became Man and suffered.”

Nestorianism

In 428 A.D. the Patriarch of Constantinople was a man named Nestorius. He called the union of the two natures a mysterious and an inseparable joining, but would admit no unity in the strict sense of the word to be the result of this joining. The union of the two natures, to Nestorius, is not physical but moral. As he put it “the Word indwells in Jesus like as God indwells in the just.” There is not a true, physical and lasting union of divinity and humanity. To explain his view he said that Mary is the Mother of Christ (Christotokos) but not the Mother of God (Theotokos)

Nestorius denied the hypostatic union but, unlike Arius before him, did acknowledge the divinity of Christ. He just did not believe that there was a physical union or substantial union of humanity and divinity. So, to Nestorius, when Christ suffered, He did so in His humanity, not in His divinity.

On the contrary, Saint Athansius taught (against Apollinarius) that:

“They err who say that it is one person who is the Son that suffered, and another person who did not suffer ...; the Flesh became God's own by nature [kata physin], not that it became consubstantial with the Divinity of the Logos as if coeternal therewith, but that it became God's own Flesh by its very nature [kata physin] (Contra Apollinarium, I, 12, in P.G., XXVI, 1113).”

The Council of Ephesus in 431 A.D. condemned Nestorius as a heretic and defined that Mary was mother in the flesh of God’s Word made Flesh. In this way, it is right to call her Theotokos or God-bearer. The specific anathema against Nestorianism was written by St. Cyril of Alexandria who wrote extensively on the nature of Christ. He said:

“If in the one Christ anyone divides the substances, after they have been once united, and joins them together merely by a juxtaposition [mone symapton autas synapheia] of honour or of authority or of power and not rather by a union into a physical unity [synode te kath henosin physiken], let him be accursed (can. iii).”

Monophysitism

The Christological heresies, so-called, did not end with the Council of Ephesus. Eutyches took part in that Council of Ephesus and was fiercely opposed to the teachings of Nestorius. However, he went too far in the other direction. He developed the heresy of Monophysitism which held that there was only one Person in Christ (which is true) but he only held one nature in Christ (which is heretical). His denial was that Christ was “consubstantial with us men” as St. Cyril of Alexandria held. Eutyches was stressing Christ’s uniqueness, not intended to deny Christ’s full manhood. The error of Eutyches is the cautionary tale of not swinging too far in our refutations.

This heresy was condemned by the Council of Chalcedon in 451 A.D. It was formulated in this way:

Jesus Christ remained, after the Incarnation, “perfect in Divinity and perfect in humanity… consubstantial with the Father according to His Divinity, consubstantial with us according to His humanity… one and the same Christ, the Son, the Lord, the Only begotten, to be acknowledged in two natures not intermingled, not changed, not divisible, not separable (cf. Denzinger, n. 148).”

Monothelitism

The next heresy of monothelitism began orthodox enough. The monothelitists defended the union of two natures in one Divine Person. They went off the rails in saying that this Divine Person only had one divine will - they denied the human will of Jesus.

Sacred Scripture teaches us that Jesus Christ has a human will. He performed acts of adoration, humility, and reverence. In the Garden of Gethsemane, He prayed to the Father that the “cup” of His sacrifice and death pass without His drinking it. Praying to the Father in this way, He showed His human aversion to death but also the human act of the will of obedience in saying: “not my will, but thine be done.”

Monothelitism was condemned by the Third Council of Constantinople in 680 A.D. They defined that in Christ there were two natural wills and two natural activities, the Divine and the human, and that the human will was not at all contrary to the Divine, but rather perfectly subject thereto (cf. Denzinger, n. 291).

The Truth About the Incarnation - Catholic Teaching

By way of summary, what then does the Church authentically teach about the nature of Christ and the hypostatic union? Jesus Christ is a Divine Hypostasis - a Divine Person. The unique hypostatic union of Jesus Christ is the complete union of two natures, one divine and one human, in one Divine Person without change, division, separation, or the like.

When the Eternal Word of God took Flesh, there was no change in the Word. All the change that took place was in the Holy Flesh of Christ. At the moment of conception, in the womb of the Blessed Mother, through the forcefulness of God’s activity, the human soul of Christ was created and the Word became the man that was conceived.

Next Time on WWC

Next time on WWC, we will explore the second part of this series on the incarnation. Namely, we will be looking at the effects of the Incarnation on Christ Himself, on the world, and on us! We will also look briefly at what St. Thomas Aquinas had to say on the fittingness of the Incarnation. For example, if mankind had not sinned, would God have still become incarnate?! Stop on by next time and see what the Angelic Doctor had to say. The next part of the series should also be a fruitful reflection for us entering into Christmas! Thanks for reading. See you next time on Will Wright Catholic!

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What is Marriage?

“The Sacrament of Marriage does not involve two persons, but three.” But like Dr. Fagerberg of Notre Dame quips: “by Trinitarian arithmetic, that means there are five persons involved in each marriage.” Marriage is a mystery and a sacrament, just as the Holy Eucharist is a mystery and a sacrament.

As Pope Leo XIII puts it in his encyclical on marriage:

“Christ our Lord raised marriage to the dignity of a sacrament; that to husband and wife, guarded and strengthened by the heavenly grace which His merits gained for them, He gave power to attain holiness in the married state; and that, in a wondrous way, making marriage an example of the mystical union between Himself and His Church, He not only perfected that love which is according to nature, but also made the naturally indivisible union of one man with one woman far more perfect through the bond of heavenly love (Arcanum).”

The Sacrament of Matrimony is one of the sacraments at the service of communion. Matrimony is a vocation to a state of life that joins a baptized man and baptized woman in a lifelong covenant of love for the good of the spouses and the procreation and education of children.

Marriage in God’s Plan

The Bible begins with a Marriage and ends with the Wedding Feast of the Lamb, and it contains wedding imagery all throughout. At the beginning, God created man and woman in His image and likeness. He saw that it was ‘not good that man should be alone.’ Just as God is a communion of three divine Persons , the Blessed Trinity, marriage is a communion of life and love between husband and wife with their children.

For a long time in human history, Marriage had fallen from its created nature and original practice because of sin. Moses allowed divorce because of the hardness of the people’s hearts. But Jesus Christ restored and elevated Marriage to the level of a Sacrament. Jesus’ first public miracle is performed during a wedding feast. Really when a man and woman are married, they are entering into a deep communion with one another and with God. Marriage is an efficacious sign of Christ’s presence. As He said,

“From the beginning of creation, God made them male and female. ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh. What therefore God has joined together let not man put asunder (Mk 10:6-9).”

Matrimony is thus a Sacrament for two baptized Christians. Dr. Scott Hahn gives us a helpful reminder: “Marriage does not make it easy. Marriage makes it possible!” In order to overcome human failings, the married couple must cooperate with the grace of God and follow the teachings of Christ and his Church. Marriage is oriented to the salvation of both spouses, and the more they recognize Heaven as their mutual goal, the more fruitful their marriage will be. Marriage is far more than a civil contract. The Sacrament is an indissoluble covenant, which serves as a conduit of God’s grace and means of sanctification and salvation for both husband and wife.

Celebrating Matrimony and Matrimonial Consent

Proper preparation for marriage is vital. Those who can receive the Sacrament of Matrimony are a baptized man and woman, free to contract marriage, who freely express their consent. To be free means to not be under constraint and not impeded by any natural or Church laws. If the conditions are not met, then the marriage is invalid (i.e. - it does not exist).

The two must consent totally, freely, faithfully, and fruitfully. In other words, they consent to marry for life, free of any coercion, to be faithful to one another, and to be open to the procreation of children. The couple declare this consent in the presence of two witnesses and before a properly authorized minister of the Church: bishop, priest, or deacon. The matter, the stuff, of the Sacrament is the couple themselves. The form, in the Latin Rite, is the vows they make: “I, N. take you, N., for my lawful wife (husband), to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, until death do us part.” This consent freely given, without impediment, makes the marriage.

After the minister ratifies and blesses the marriage covenant. The sealing or consummation of marriage occurs later in the conjugal act. This consummation makes a marriage indissoluble. In the Latin Rite of the Church, the minister of this Sacrament is the couple themselves. The priest or deacon officiates but he acts only as an official witness of the Church. In the Eastern liturgies the minister of this sacrament (called “Crowning”) is the priest or bishop who, after receiving the consent of the spouses, crowns the bride and groom as a sign of the marriage covenant.

At any rate, consent makes the marriage. And consummation makes the marriage indissoluble.

After the husband and wife have been joined through the exchanging of consent at Mass, then receive the Holy Eucharist. Because, of course, all of the sacraments are directed towards the Sacrament of sacraments, the Eucharist. I love the way the Catechism of the Catholic Church phrases this, so please permit me the longer quotation:

“In the Eucharist the memorial of the New Covenant is realized, the New Covenant in which Christ has united himself forever to the Church, his beloved bride for whom he gave himself up. It is therefore fitting that the spouses should seal their consent to give themselves to each other through the offering of their own lives by uniting it to the offering of Christ for his Church made present in the Eucharistic sacrifice, and by receiving the Eucharist so that, communicating in the same Body and the same Blood of Christ, they may form but "one body" in Christ (CCC 1621).”

Effects of Matrimony and the Goods and Requirements of Conjugal Love

Christian marriage is bound up with the union of Christ to the Church and therefore is ordered to the communion of the spouses and children with God. The effects of the Sacrament profoundly reflect the essential properties of Matrimony: unity and indissolubility, as well as the two fundamental purposes of the marital act: union and procreation. Matrimony joins the spouses in a perpetual and exclusive bond. Matrimony gives couples the grace to strengthen their indissoluble unity.

As the Second Vatican Council puts it: “The intimate partnership of married life and love has been established by the Creator and qualified by His laws, and is rooted in the conjugal covenant of irrevocable personal consent (GS, 48)."

Marriage is all about a total gift of self from one spouse to the other. Matrimony and conjugal love gives a ‘new significance’ to human sexuality. More than simply a biological process or reflection of love, this good and noble act strengthens the marriage bond and demands permanence, fidelity, and openness to procreation.

St. Thomas Aquinas (cf. Supplement to the Summa, q. 49, a. 2) and the Council of Trent after him speaks of three blessings of Marriage, in particular: children, fidelity, and the Sacrament.

Children

Of course, not every woman is able to bear children, for whatever biological reasons. But for those who do, St. Paul says that “The woman shall be saved by bearing children.” This does not mean just having children, but as St. Paul says to Timothy, they must also continue in faith and love and holiness, with self-control. So, it is clear that the procreation and education of offspring has been held as a primary end of marriage, since the time of the Apostles.

The blessing is not only to the wife. Psalm 127:3-4 says, “Behold, children are a heritage from the Lord, the fruit of the womb a reward. Like arrows in the hand of a warrior are the children of one’s youth. Blessed is the man who fills his quiver with them!”

Fidelity

The blessing of faith in Marriage is the virtue of justice to remain faithful to one’s spouse. As the Council of Trent puts it: “the fidelity which binds wife to husband and husband to wife in such a way that they mutually deliver to each other power over their bodies, promising at the same time never to violate the holy bond of Matrimony.” As St. Paul says, “Husbands, love your wives as Christ also loved the Church.” We have to remember that Christ’s love for His Church is immense. This love brought no advantage to Him, but only advantage to His spouse, the Church.

The Sacrament

The third blessing is the Sacrament itself: the indissoluble bond of marriage. Marriage ends only in death. Just as Christ never separates Himself from His Church, so the wife cannot be separated from her husband in so far as regards the marriage itself.

The Second Vatican Council

How does the Second Vatican Council build upon these duties and summarize what has been said? In the Constitution on the Modern World, we hear:

“Authentic married love is caught up into divine love and is governed and enriched by Christ's redeeming power and the saving activity of the Church, so that this love may lead the spouses to God with powerful effect and may aid and strengthen them in sublime office of being a father or a mother. For this reason Christian spouses have a special sacrament by which they are fortified and receive a kind of consecration in the duties and dignity of their state. By virtue of this sacrament, as spouses fulfill their conjugal and family obligation, they are penetrated with the spirit of Christ, which suffuses their whole lives with faith, hope and charity. Thus they increasingly advance the perfection of their own personalities, as well as their mutual sanctification, and hence contribute jointly to the glory of God (GS, 48).”

Marriage is a path to holiness and the practice of marriage means undergoing sanctification. As the Second Vatican Council in the Constitution on the Church puts it:

“Christian spouses, in virtue of the sacrament of Matrimony, whereby they signify and partake of the mystery of that unity and fruitful love which exists between Christ and His Church, help each other to attain to holiness in their married life and in the rearing and education of their children. By reason of their state and rank in life they have their own special gift among the people of God (LG, 11).”

Can Divorced Catholics Receive the Eucharist?

Just a note on something very controversial in the Church today. Can divorced Catholics receive the Eucharist? First, it should be noted that divorce is always a tragedy. Being divorced, however, is not in itself an obstacle to receiving the Eucharist. This is a very misunderstood reality.

Divorce is a purely civil affair and legal separation for the safety of the children or one of the spouses may even be appropriate in cases of domestic abuse. However, marriage, even natural marriage between non-Catholics, is viewed as ending only in death. This fact is preserved by the Church with love and tenacity. Therefore, the remarriage of a validly married person transgresses the nature of marriage itself and is therefore a serious offense against the plan and law of God as taught by Christ. Though the civilly remarried cannot currently receive Communion does not mean they are excluded from the Church! It is the job of the Church to continue lovingly care for their spiritual lives and work to normalize any irregular situations.

What is an Annulment?

Chiefly this normalization is investigated through the annulment process. Some people who want to get married in the Catholic Church eventually may find themselves in marriages that do not appear to be working despite their best efforts. In these cases, the Church encourages counseling in an effort to save the marriage.

However, in cases of domestic abuse or addiction to alcohol or drugs, it might be in the best interest to separate. This, however, is not divorce or permission from the Church to remarry. Some individuals or couples seek a decree of nullity, called an annulment. This is a statement of the Church, after thorough examination of the marriage at the time of consent, that a valid marriage was never established. In other words, from the very beginning there was something seriously lacking at the time of consent which limited the marriage in a serious enough way as to make it null and void.

Once an annulment is granted, those involved in the invalid marriage are free to enter into a sacramental marriage or the religious life. In order to procure an annulment, the person must prove that some kind of impediment to marriage existed at the time of consent. This means that they were not actually free to marry for some reason. Or that the intentions of one or both of the spouses lacked in being free, total, faithful, or fruitful.

The Duties of Married People

What are the duties of married people? St. Paul and St. Peter provide quite a few duties of husbands and wives. All of these are geared to the primary goal: get my spouse to heaven!

Duties of a Husband

The husband is to treat his wife generously and honorably. Adam called Eve his companion given to him by God. Remember, Eve was not formed from the feet of Adam but his side! Nor was she formed from the head of her husband; so, it is not her duty to command her husband but rather to be a helpmate to him.

The husband is also traditionally expected to, using the language of the Council of Trent, “be constantly occupied in some honest pursuit with a view to provide necessaries for the support of his family and to avoid idleness, the root of almost every vice.” This is not to say that the wife cannot work as well, but the husband is the one who, nonetheless, has the normative duty to provide and to avoid idleness.

Finally, the husband is to keep his family in order, to correct their morals and behavior, and to see that each family member does what is expected of them and that they heed their responsibilities.

Duties of a Wife

“Likewise you wives, be submissive to your husbands,” says St. Peter, “so that some, though they do not obey the word, may be won without a word by the behavior of their wives, when they see your reverent and chaste behavior (1 Peter 3:1-2).” He also exhorts women to prefer inner sanctity to external beauty. What St. Peter is saying here that wives have remarkable power of example over their husbands. They are to be obedient to their husbands, in that he has the final say as the head of the house, but the woman’s behavior and witness has a tremendous effect on the direction of the decisions.

Wives are called, in a special way, to train their children in the practice of virtue and to especially care for domestic concerns. There have been tectonic shifts in our societies and cultures and there is a lot more freedom of movement for women. The Church does not say that these developments are contrary to the Faith. But the natural gifts of women towards making a house a home and compassionately caring for the needs of domestic life are unrivaled by men.

The Council of Trent ends the section on the duties of a wife with the following: “... let wives never forget that next to God they are to love their husbands, to esteem them above all others, yielding to them in all things not inconsistent with Christian piety, a willing and ready obedience.”

The Domestic Church

Why is the Church so insistent on this idea of the husband as the head of the house and the wife as the suitable helpmate? It is because this is what God created when He created mankind. This is the original state of marriage which keeps everything in good, working order. Marriage is the fundamental building block of society. If we get marriage wrong, we get the family wrong. If we get the family wrong, we get the community wrong. If we get the community wrong, we get justice wrong. If we get justice wrong, everything falls into chaos.

When our Lord Jesus Christ raised marriage back up to its original place at the level of a Sacrament, He was also instituting the Ecclesia domestica, the domestic church. Throughout the history of the Church, the local Parish has always been a family of families, a Church of gathered domestic churches. In the domestic church, the faithful exercise the priesthood of the baptized in a most excellent way. Following the example of the Holy Family of Joseph, Mary, and Jesus, the family of God, in their household, moving towards Heaven as “islands of Christian life in an unbelieving world (CCC 1655),” to quote the Catechism.

It should be noted here that single people are not left out. Whatever the particular circumstances, Pope St. John Paul II reminds us, “No one is without a family in this world: the Church is a home and family for everyone, especially those who 'labor and are heavy laden (FC 85).”

Where is Everyone Going?

Until we recapture this reality of the domestic church, the whole Church will continue to hemorrhage. 79% of former Catholics leave the Church before age 23. 50% of Millennials raised Catholic no longer identify as Catholic today - only 7% of Millennials still actively practice their faith today.

Where are they going? 49% said that they are not affiliated with any religion. 25% became evangelical Protestant. 13% became mainline Protestant. And 13% became something else (Mormon, Jehovah’s Witnesses, Jewish, Muslim).

So, what is happening in our domestic churches and local Parishes? Why are they leaving? A whopping 60% of those surveyed in 2016 by PEW research said that they stopped believing in the religion’s teachings, 32% said their family was never that religious growing up, 29% perceived negative religious teachings about or treatment of people with same-sex attraction, 19% mentioned the clergy sex-abuse scandal, 18% said that a traumatic event happened in their life, and 16% said they left because their church became too focused on politics.

What this says to me is that our domestic churches do not know how to be domestic churches. The grace is there. The Sacraments, including Matrimony, have power. Remember Dr. Hahn’s phrase: “Marriage does not make it easy. Marriage makes it possible.”

The Root Cause of Our Problems

Everyone you talk to, in the Church, whether conservative, liberal, traditionalist, or progressive has their own opinions and reasons why the Church is losing so many young people. They will say that it’s the liturgical changes, the rigidity, the rules, the abuse scandal, the Latin and tradition, poor catechesis, hypocrisy, something the pope said (present or past popes, for that matter), or so many other things.

I would argue that one of the largest single contributors is a misapprehension of what Marriage is. Over 50% of marriages today, in or out of the Church, end in divorce. Our society today certainly does not celebrate good, holy marriages. Our country has now even tried to redefine what marriage is. Even within Catholic marriages, how many wives seek to be subordinate and loving to their husbands? How many husbands strive to love their wives as Christ loves the Church, with all the theological significance of that particular vocation?

Our society is broken and the first remedy to shore up the flood waters and begin to rebuild a true culture is good, holy marriages. As the Second Vatican Council puts it:

“Authentic conjugal love will be more highly prized, and wholesome public opinion created about it if Christian couples give outstanding witness to faithfulness and harmony in their love, and to their concern for educating their children also, if they do their part in bringing about the needed cultural, psychological and social renewal on behalf of marriage and the family (GS, 49).”

One of the best things that we can do is give words of affirmation to those living their marriages well. I am sure we all know someone who is clearly devoted to their spouse and vice versa. No marriage is without its problems, but there are saints among us. Let us lift them up in prayer and show them to the world as the wonderful examples they are! If you are married, give thanks to God for your spouse. If you are unmarried, please pray that more young people will answer the vocation to good, holy marriages.

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Hi all, just a quick note: I got new equipment. So, hopefully, the sound quality sounds good for the podcast version! Please give me your feedback (too loud, too soft, sounds good, etc.). I hope you have a very safe and fun Halloween and a very holy All Saints’ Day!

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A Subversion of Expectations

There is a well-known quote from the 1995 movie Usual Suspects. Perhaps you’ve heard it: “The greatest trick the Devil ever pulled was convincing the world he didn’t exist.” Isn’t this true? And we could take it a step further to say that Satan has not created anything at all in his entire existence. He just subverts good things created by God. Satanism, even, is nothing more than a hollow reversal of the truth, goodness, and beauty of Christianity.

If I showed you an upside down cross, what would you think of it? Would you immediately recoil and say that it’s satanic? Today, that might be the expectation. But what if I told you that the upside down cross is the Cross of St. Peter who did not believe himself to be worthy of crucifixion in the same manner as Jesus. It wasn’t made a satanic symbol until the 18th Century.

What about the five-pointed star enclosed in a circle? This is universally recognized as a satanic symbol. The so-called church of Satan and the Satanic Temple have taken it on as their symbol. However, the pentagram (and pentacle) is traditionally associated with both the five senses of the human body and also with the five Wounds of Christ! The hermeticists of the Renaissance period hijacked it and made it an image of magic. And it wasn’t made a satanic symbol until the 1960s.

These are just a couple of examples to show that we need to reexamine our preconceived notions from time to time.

What is All Saints’ Day?

The liturgical calendar of the Church is punctuated by various feast days of saints. On these days, we ask in a special way for the intercession of these holy men and women. We also honor their cooperation with God’s grace and seek to imitate their lives. We may also read some of their writings or pray in a way which was particularly loved by that saint.

There are too many saints to honor specifically by name and there are only 365 days in a year, and we do not know the names of all the citizens of Heaven. So, the Church celebrates All Saints’ Day each year to commemorate each individual in Heaven: those known by name and those known to God alone.

All Saints’ Day is celebrated each year on November 1st and is a Holy Day of Obligation for Catholics of the Latin Rite. In the Eastern Catholic Churches, this special feast is celebrated on the Sunday after Pentecost. In the Latin West, November 1 became the date to honor all saints. This practice goes back at least to the 8th Century. Even in secular culture, we have an indication of the prevalence of the day. The night before All Saints’ Day is known as All Hallows’ Eve or Halloween (Hallow is the German word for the Latin sanctus).

Halloween is Definitely Part of American Culture

As a secular celebration, Halloween is a huge deal in the United States. Kids go trick-or-treating, we watch scary movies, people dress up in costumes, go to haunted houses and corn mazes, tell spooky stories, and listen to scary music. To be honest, it was always one of my favorite secular celebrations as a kid. What kid would not want a bag full of free candy? As a teenager, I didn’t trick-or-treat, but I still went to theme parks during Halloween time and went through the haunted walk-through attractions. And as an adult I would go on haunted walking tours in old cities; I’m pretty sure I could lead the French Quarter ghost walking tour in New Orleans.

Death is Part of Our Fallen Reality

We have to keep in mind that death is part of our fallen reality. Humanity has always had a fascination with the macabre and things that go bump in the night. Why this interest in the ethereal and otherworldly? What is it about this day, in particular, that draws out the attention to the supernatural or paranormal?

Death comes to all, much like taxes. The answer is what are we going to do about it? We can run from it, but it will chase us to the tune of the ticking of the clock. Human beings are no stranger to death, but that plan was not so from the beginning. Our first parents were created in a state of original justice, walking hand in hand, so to speak, with God. After the first sin, evil entered the world. Our nature was tainted by the inclination to do wrong and offend God. Our relationship with Him was changed. And death entered our reality.

However, God did not leave us abandoned to our sin. In fact, death itself was both punishment and salvation. Anyone who has watched a vampire movie knows the curse of immortal life in this vale of tears. And those who watch zombie movies see bodies without souls and ghost movies show us souls without bodies. Again, all these examples show the futility of being trapped in the earthly realm of suffering.

Our relationship with death is complicated. We rightly grieve when a loved one dies, and we naturally have an aversion to the thought of our own death. Sometimes, in despair, we might have suicidal ideation due to a traumatic event or mental illness. Think of the fictional character Hamlet weighing this earthly life of suffering and the endless sleep of death: “To be, or not to be, that is the question…” Hamlet is even pictured in the play soliloquizing a human skull, a profound symbol of mortality.

The Greek philosopher Plato even wrote that philosophy itself is “about nothing else but dying and being dead.” This was also a common theme of the philosophical school of thought known as stoicism which meditated on death often. In another play by Shakespeare, Julius Caesar, the praetorium guard whispers to the doomed dictator: “Remember, Caesar, thou art mortal.”

If we live our life with the daily reminder that we are going to die one day, perhaps we will make better choices. Perhaps we will choose to pray more, to love more, to fully live more. We can think of how Moses prays in Psalm 90 that God might teach the people “to number our days so that we may get a heart of wisdom (Ps. 90:12).” Our life on earth is short and fleeting. As Isaiah says, “The grass withers, the flower fades when the breath of the Lord blows on it; surely the people are grass (Is. 40:7).”

When the ancient pagans meditated on death, there were several who took this as an invitation to party. The ancient Romans even had a phrase for this mindset: nunc est bibendum (now is the time to drink). The Christian tradition’s meditation on death, of course, does not bear the same weight. In fact, the Christian notion does not motivate us to throw caution to the wind and embrace the mid-2000s notion of Y.O.L.O. (you only live once). Instead, we are called to meditate on our last end and act accordingly in the present.

How to Meditate on Death - The Four Last Things

The Scriptures teach us: “In all thy works remember thy last end, and thou shalt never sin (Sirach 7:40).” Death does not pity anyone and it comes for everyone. Life is short and shortly it will end.

In the end, we die. This is the first of the last four things. Our death is our soul’s separation from our body. It is a consequence of evil and original sin. However, death is a grace, in God’s timing and providence, because it ends our toiling in the valley of tears and draws us to Himself.

Upon our death, our soul appears from Jesus Christ, the Judge, who commends our soul to Heaven or condemns us to Hell. The particular judgment of our soul is the second of the last things, and Heaven and Hell are the third and fourth.

We are not so much damned as to say we damn ourselves by our actions here on earth. If we are in a state of unrepentant mortal sin upon our death, we will be judged to Hell, but the choice is ours. God loves us immeasurably and desires our salvation. He wants us to be in Heaven with Him for all eternity, but will not force His love on anyone.

If there are any vestiges of venial sin on our soul or attachments to sin, then we may need a “time” of purification in Purgatory, for nothing unclean can enter Heaven. Then, at the end, comes the General Judgment and the resurrection of our body. With the establishment of the new Heaven and new Earth, with our newly reunited to our soul resurrected bodies, we enjoy eternal life or punishment.

What is a Soul?

To help us get a fuller picture of the Catholic view, we need to ask the questions: What is a soul? What is a spirit? Are they different? What is a saint?

Normally when we use the word “soul” we are referring to “spirit,” but these are a bit different concepts from one another. Generally speaking, the soul is what gives life to the body. Whatever is alive has a soul; this includes bacteria, plants, animals, humans, and angels. Of course, even the difference between a “plant soul” and an “animal soul” is vast.

Human beings, specifically, have what is called a “rational soul.” Our rational soul is what allows us to think and to act, to know things and to will towards certain goods. Wherever our body is, there our soul is. We have a body and a soul; this is part of what makes us human beings. In fact, to be without either a body or a soul is the cause of various nightmares and monsters: a body without a soul is a zombie and a human soul without a body is a ghost.

The related word “spirit” comes from the Latin spirare which means “to breathe.” Oftentimes, spirit is used interchangeably with soul, but spirit tends to bring with it the connotation of the higher aspects of our rational soul. The spirit could point to abstract thought, art, religion, and morality, beyond mere animation of our bodies. St. Paul lists the elements of man as spirit, soul, and body in 1 Thessalonians 5:23 and Ephesians 4:23.

Fr. Hugh Barbour, O. Praem. offers a fantastic breakdown of this distinction:

“‘Soul’ when distinguished from ‘spirit’ means that which gives life to a body. ‘Spirit’ when contrasted with ‘soul’ simply means those aspects of human life and activity that do not depend on the body or on the conditions of matter, and so open the soul toward the supernatural life of grace. Human nature has all of these aspects essentially, and finally, even the body will share in the life of the spirit in the resurrection (Catholic Answers).”

What is a Saint?

Next, let us look at the definition of “saint.” Saint comes from the Latin “sanctus” which means holy. This term is used in both the Old and New Testaments to refer to the followers of God. We can call someone a saint on Earth who exhibits holiness in a remarkable way. Likewise, the holy souls in purgatory can be called saints in the sense that they are holy and bound for Heaven.

Most of the time, however, when we use the term “saint” we are referring to the members of the Church Triumphant in Heaven. God’s disciples in Heaven, who have attained purified perfection by His grace, are called saints: the holy ones of God. There are countless men and women over the last millennia who are officially recognized as saints by the Catholic Church, and there are many more who are not known by name. One does not need to be beatified and canonized in order to be a saint in Heaven. The Church simply gives us the assurance that those recognized by official canonization are definitely in Heaven.

The Pagan Roots of the Festivities

Now, back to Halloween… where did Halloween come from anyway? Well, we can speak with some historical reliability of the Celtic people in Ireland. The Druid Celtic pagans had a festival on October 31 called Samhain (pronounced “sow-in”). Let’s go back in time to 837 A.D. The Celtic people celebrated this day as the start of a new year each November 1. The summer was at an end and the harvest was beginning. The dark, cold winter was on the way and the harsh Irish winter always brought death. The abbeys of Ireland had been spreading the Gospel in the area for two hundred years or so, but there were still many pagan Celts.

The Celtic people believed that Samhain was the boundary between the worlds of the living and the dead. On this last day of the year, the line was blurry enough for the dead to appear to the living. The celebration always happened the same way. The hearth in every home would be extinguished. Then, the Druid priests would light huge bonfires and crops and animals would be sacrificed to the Celtic gods. The next morning, the hearths would be lit from the “sacred” fire.

Almost a thousand years previously, the Romans had left a few festivals in late October as well. The first was Feralia which commemorated the passing of the dead from that year. Second, there was a day to honor Pomona, the Roman goddess of fruit and trees. These two festivals were meshed over the years with Samhain. So, the Celts had bobbing for apples and rites honoring the dead along with their bonfires, fortune-telling, and animal sacrifices.

Then, the Christians came and things began to change, slowly.

The Christians were rightly wary of some of the practices like fortune-telling and animal sacrifices. But, they had no problem with bonfires. They told the people that it symbolized the great light of Jesus Christ. They did not have a problem with bobbing for apples, because they are fruit from the earth, formed by the hand of the one God. They had no problem with commemorating the dead either. In fact, they were able to show many of the pagans how we pray for the dead at every single offering of the Holy Mass. The Celts were astounded that the Christians did this every single day.

The monks worked hard to clean up these pagan festivities of the problematic parts. In 609 A.D. Pope Boniface IV dedicated the Pantheon in Rome to honor all Christian martyrs and established All Martyrs Day. This was expanded by Pope Gregory III in the 8th Century to include all of the saints. The Pope also did something quite providential for the folks in Druid territory: he moved the feast from May 13 to November 1! The monks and other Christians worked to combine their celebration of All Saints’ Day with Samhain as much as they were able.

In the years following the mid-9th Century, the celebration of All Hallows’ Eve and All Saints’ Day (and All Souls’ Day beginning in the early 11th Century) looked like this: the communal celebration began on the Eve of All Hallows, modeled after the festival of Samhain. There were bonfires, parades, the adults and the children dressed up as saints, angels, and devils, and there were bobbing for apples. There was not a Druid priest in sight and no animal sacrifices or fortune-telling. As the community continued to be converted, Samhain passed into History, but Halloween, the Catholic Feast, remained.

Should Catholics Celebrate Halloween?

We now, finally, approach the question: “Should Catholics celebrate Halloween?” I want to begin by saying that I am trying my best to prudently apply the principles of Faith and Morals of the Church to the specific historical instantiation of celebrating Halloween here and now. As a prudential application, you might come to different conclusions, and that’s okay. At any rate, here goes. I will try to keep this wrap up brief.

If you keep in mind everything that has been stated thus far, then I say: celebrate Halloween, both in church, at home, and in the streets. Do not try to reproduce pagan rituals and do not be superstitious. Know that Satan and the demons are real and do not invite them into your life. Instead, be discerning but enjoy the candy, movies, music, decorations, and costumes, always in moderation, of course. Perhaps use it as an opportunity to meditate on your own death and be moved to contemplation of the divine. Remember the great cloud of witness of the saints and the victory of Jesus Christ over sin and death.

Halloween (as the Vigil of All Saints) has been brought into the Faith as a Christian Holy Day; let us mark it as one. Let us seek to keep the good and leave the bad, just as the Holy Mother Church has taught us over the centuries. The Gospel does not come into an area and destroy culture; it elevates and purifies it. Make good distinctions and let good fun be good fun. If something is vicious or evil, then discard it. And if something is good but has been perverted, then take it back!

If you like carving pumpkins, then do it! Just don’t worship the pumpkins and I think you will be just fine.

There is so much more to say. But, when I asked my wife what her take on this question of Catholics celebrating Halloween was… well, I’ll just end with her words: “I wish people would just use their brains. It’s common sense. People need to chill out and find the rational middle ground.”

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It’s Time to Address the Papal Elephant in the Room

Pope Francis is the 266th Pope of the Holy Catholic Church, having been elected to the papacy following the vacancy left by Pope Benedict XVI’s resignation. I will be the first to admit that I was beyond upset when Benedict announced his resignation. I entertained all sorts of notions of conspiracy theories and that he must be being forced to resign in some way, though he has maintained that the decision was his and borne from personal prayer and discernment.

When Pope Francis became Pope, I was watching the news like everyone else in the world. I heard the words “Habemus Papam [we have a pope], Cardinale Bergoglio.” Who?!? Who was this Argentinian Italian Cardinal? What? He’s a Jesuit? He’s chosen the name “Francis”?!? How odd.

Then, over the last nine years, I have been edified, inspired, and emboldened by Pope Francis to have an ever greater zeal for evangelization and a decreased sense of materialism. His document Evangelii Gaudium (2013) is spectacular. I also enjoyed many of the teaching points of Laudato Si (2015). Gaudete et Exsultate (2018) has some solid moments as well! I also particularly like this line from Fratelli Tutti (2020): “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” That is a fantastic line. The most recent document on the Eucharist is beautiful, though it does not offer anything substantial new in terms of reflection.

No Shortage of Issues With the Current Pontificate

I know there has been some controversy lately about this document, claiming that the Pope is advancing some sort of Lutheranesque sola fide doctrine, but I unequivocally denounce these criticisms as the bad fruit of uncharity.

What I want to stress here is that I have read every encyclical and exhortation that Pope Francis has published, including those not previously listed. I always try to give him a fair shake and read the documents charitably.

But I have also been irritated, outraged, scandalized, and befuddled by Pope Francis, especially every time he speaks to reporters on airplanes, gives interviews to atheists who do not take notes, gives talks and sermons that suggest novel interpretations [always bad news when it comes to Church teaching], betrays the Church in China over and over again, allows too much nonsense to continue [in Belgium, Germany, the Amazon, et. al.], says something jesuitically ambiguous, or refuses to clarify matters of doctrine.

There are plenty of things to be worried about with Pope Francis. However, I wonder if there are elements in the Church that are looking for problems where there are none. It is perfectly appropriate to charitably criticize error and imprudence. It is not okay to invent mountains out of molehills, or, as the case may be, to invent mountains out of level ground.

Pope Francis has done and said many things which are problematic and borderline heretical (many of those in my company would argue that the line has been crossed numerous times into formal or material heresy). His general ambiguity and lack of clarity make it exceptionally difficult to have conversations about the consistency and authority of the Church with radical traditionalists [sedevacantists and those that reject Benedict’s resignation], Protestants, Orthodox Christians, and non-Christians alike. This is especially the case in a climate of many lackluster, cowardly bishops and priests [not all, of course], an immobilized laity, a growing contingent of lapsed Catholics, and the ever-looming sex abuse crisis.

Many in the Church are worried. Many of my friends have reached out to me to have conversations about the shenanigans they are seeing coming out of the Vatican or from Pope Francis himself. What are we, as faithful Catholics, to make of such turbulent times? I thought it might be fruitful to dive into what the Magisterium is and how we can evaluate levels of Magisterial authority.

What is the Magisterium?

Jesus Christ is God, the Second Person of the Blessed Trinity, and the Incarnate Word of God. He is also our King, reigning as our sovereign Lord. As the full revelation of God to man, He imparted all that He taught, did, implemented, and is to the Apostles. As the fathers of the Second Vatican Council put it in Dei Verbum, the sacred constitution on the Word of God:

“... Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth (DV, 4).”

The Church is His Body, of which He is the Head, and He reigns still. In obedience to Him, the faithful here on Earth continue to perpetuate this sacred Deposit of Faith, which is Sacred Tradition and Sacred Scriptures, until He comes again in glory. The council fathers, in the constitution on the Church, Lumen Gentium, said this:

“This Sacred Council, following closely in the footsteps of the First Vatican Council, with that Council teaches and declares that Jesus Christ, the eternal Shepherd, established His holy Church, having sent forth the apostles as He Himself had been sent by the Father; and He willed that their successors, namely the bishops, should be shepherds in His Church even to the consummation of the world. And in order that the episcopate itself might be one and undivided, He placed Blessed Peter over the other apostles, and instituted in him a permanent and visible source and foundation of unity of faith and communion. And all this teaching about the institution, the perpetuity, the meaning and reason for the sacred primacy of the Roman Pontiff and of his infallible magisterium, this Sacred Council again proposes to be firmly believed by all the faithful. Continuing in that same undertaking, this Council is resolved to declare and proclaim before all men the doctrine concerning bishops, the successors of the apostles, who together with the successor of Peter, the Vicar of Christ, the visible Head of the whole Church, govern the house of the living God (LG, 18).”

The Magisterium, simply put, is the teaching authority of Jesus Christ to authentically interpret the Deposit of Faith in the age of the Church passed on to the Apostles and their successors: the Pope and the bishops in union with him. As History progresses, we have new technology, means of communication, and techniques which change the way we interact with one another and how we understand the world around us. As such, in His Wisdom, God gave us the Magisterium to faithfully interpret the perennial and unchanging teachings of the Church on Faith and Morals in contemporary circumstances, from age to age.

It is important to emphasize this last point: Church teaching on Faith and Morals cannot, does not, and will not change. As the Second Vatican Council clearly teaches:

“The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (DV, 4).”

The Church’s Magisterium, therefore, does not give us new teachings that contradict old ones, nor does it give us new revelations or pretend to alter the foundational doctrines and dogmas of the Holy Faith. The Magisterium, at any given time, is beholden to the preceding Magisterium. We faithfully echo on the words, life, and teachings of Jesus Christ and His Church without substantial change.

A Religion of the Word - The Supreme Rule of Faith

The Word of God is the supreme rule of faith - the standard by which the Divine and infallible faith can be tested. The rule of faith and the Faith itself are from the same divine wellspring. This rule of faith is not extrinsic to the faith nor is it an add-on to the faith. Truly, the Word of God is not a collection of writings or even teachings. The Word of God is Jesus Christ Himself. We are not a religion of the book of God, but rather a religion of the Word of God.

The Word of God flows into Sacred Scripture and Sacred Tradition. Sacred Scripture is the driving force of doctrine. The written word of God is inerrant and faithfully transmitted and guarded from error by Holy Mother Church. Sacred Tradition is not primarily a collection of doctrines, but, as the Directory for Catechesis teaches: “is a life of faith that is renewed every day (Dir. 26).” As St. Vincent of Larens taught, Sacred Tradition advances, “consolidated with the years, developed with time, deepened with age (ibid.).”

How then can we arrive at the true interpretation of Sacred Scripture and Sacred Tradition? This is where the Magisterium comes in. The Directory for Catechesis puts the relationship between Scripture, Tradition, and Magisterium well:

“The Church’s Magisterium, supported by the Holy Spirit and endowed with the charism of truth, exercises its ministry of authentically interpreting the word of God, which it serves. The Magisterium therefore performs the ministry of safeguarding the integrity of Revelation, the word of God contained in Tradition and in Sacred Scripture, and its continual transmission. It is this living Magisterium that interprets it in a consistent manner and is subject to it (cf. DV 10) (Dir. 26).”

The living Magisterium interprets Scripture and Tradition in a consistent manner. And the key phrase for today’s discussion is that the Magisterium is “subject to” the Word of God. Remember, the supreme rule of faith is the Word of God, Jesus Christ. The Church cannot and will not contradict Jesus on Faith and Morals because the Church is divinely guarded by the charism of infallibility.

How Do We Weigh Magisterial Teachings?

Doctrine does not change, but it can develop, in a certain sense. Therefore, it is important to understand what is set dogma, what is developed doctrine, what is merely a discipline, and so on. We need to be able to weigh magisterial authority.

Not everything the Church teaches is marked by infallibility. For example, let’s look at the 1998 profession of faith that used to be used when someone assumed a certain office in the Church. Following the public profession of the Nicene Creed, they would say:

“I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals. Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman pontiff or the College of Bishops enunciate when they exercise their authentic magisterium, even if they do not intend to proclaim these teachings by a definitive act.”

So, some things are definitively proposed on faith and morals; to these, we firmly accept and hold. We give “religious submission of intellect and will” to the teachings of the Pope or college of Bishops when they speak together, even on matters other than faith and morals, even in the ordinary magisterium. Clearly from this, we see a distinction in level of authority and level of adherence to this spectrum of Church teachings.

The main categories, in order of importance are: 1) dogmas, 2) other infallible statements, 3) doctrines that have not been taught infallibly, 4) theological opinions, 5) other non-doctrinal statements.

• Dogma

Dogmas of the Church are truths that the Magisterium teaches infallibly as being divinely revealed in Sacred Scripture and Sacred Tradition. These can be taught by the Pope, an ecumenical council, or by the Church’s ordinary and universal Magisterium. Dogmas require the theological assent of faith by all members of the faithful. We are not free to dissent from them in any way. To obstinately place them in doubt or deny them is to fall under the censure of heresy.

Heresy

As an aside, a lot of people speak about this priest or that, or bishop, pope, or lay person, being a heretic. We have to understand the difference between the crime of heresy and sin of heresy. Formal heresy (the crime of heresy) is “the wilful and persistent adherence to an error in matters of faith” on the part of a baptized person; the persistence in error comes from having been formally corrected but continuing in error. Heresy is a grave sin as well, even if it is committed privately.

The important note here is that heresy is the crime and sin of corrupting dogmas of the Church. Heresy is thrown around a lot today as a term, but most of the time the issues would better be described as either theological error or imprudence. For example, if the pope or a bishop phrases something in an unfortunate way, they could have misspoken or made a theological error without it rising to the grave sin and crime of heresy. We have to proceed in love of the truth but also in charity for the individual speaking or writing.

• Other Infallible Statements

A step below dogma is “opinions to be held definitively” and these are taught infallibly but are not directly “divinely revealed.” The fact that only men can priests is infallible doctrine but not dogma because it is an open question, theologically, whether it is connected to divine revelation or is itself an example of divine revelation. There is a related discipline to this of clerical celibacy in the Latin Church and episcopal celibacy in the Eastern Churches. So, we see the dogma pertaining to the Sacrament of Holy Orders, the infallible doctrine and reality that only baptized men can validly receive this Sacrament, and the discipline of clerical celibacy. All three: dogma, doctrine, and discipline are important but in various weights and with different magisterial weight.

According to St. John Paul II in Ad Tuendam Fidem, in such cases of infallible statements the faithful are “required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's magisterium, and on the Catholic doctrine of the infallibility of the magisterium in these matters. Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine and would therefore no longer be in full communion with the Catholic Church.”

So, these statements still pack a lot of weight and are guarded by the charism of infallibility. Other examples of such infallible statements include:

• When the Pope speaks ex cathedra with the authority of Peter. This is extraordinary magisterium.

• When the bishops, in communion with the Pope, define doctrine at a General Council. This is also called extraordinary magisterium.

• When the bishops, in communion with the Pope, together with the Pope, propose definitively in agreement, though they are dispersed. This is the ordinary and universal magisterium.

• Doctrines That Have Not Been Taught Infallibly

When the Pope speaks in an ordinary, but authoritative way, we are required to submit our mind, intellect, and will, but it is not guaranteed to be infallible. Likewise, it is the case with bishops in communion with the Pope who teach authoritatively in their diocese. Just because these doctrines have not been infallibly declared does not make them unimportant. They are also part of the Deposit of Faith. Sometimes, in the history of the Church there has arisen solid reasons to take the time to define certain doctrines to protect against error or heresy.

• Theological Opinions

Theological opinions are the next rung on the ladder. They are not infallible nor are they authoritative. The opinions of theologians can be in legitimate disagreement and ongoing dialogue.

• Other Non-Doctrinal Statements

There are some teachings of the magisterium that are not universal and to be held always. They are more or less circumstantial to time, customs, and culture. For example, if a Church document describes the state of a society, makes suggestions or exhortations, these are to be received with respect and a grateful heart, but do not require strict intellectual assent.

Important Sources of Authoritative Catholic Teaching (Non-Papal)

There is a hierarchy, not just of dogma, doctrines, and disciplines, but also of magisterial texts.

The Church Fathers

The writings of the Church Fathers, the writers of the first eight centuries of the Church, are accepted as true and authoritative when they speak “in unison” on a matter over those eight centuries. Repetition through the ages does matter.

Doctors of the Church

The Doctors of the Church are those ecclesial writers who have been given this title for the great advantage given to the whole Church derived from their doctrine. There are now 23 Doctors of the Church who are held in very high esteem for their faithful teaching. The other Saints as well contribute to the great tradition of the Church in varying degrees through their lives and works.

Rules of Life

These rules govern communal life for certain communities and they have to be approved by the Pope. For example, the Benedictine Rule of Life is the ordered way of living as a Benedictine monk in a monastery.

Code of Canon Law

The Code of Canon Law was first compiled from various sources in 1917 and was revised in 1982. The 1982 version is our current Church law which governs all Catholics of the Latin Rite. There is also a Code of Canon Law for the Eastern Churches. These canons are authoritative and binding on the faithful.

Papal Documents

Papal documents all carry various magisterial weight. The five main sources of these are (in order of importance): Wednesday audiences, Apostolic exhortations, encyclical letters, papal bulls, and the motu proprio.

Wednesday audiences

Every Wednesday normatively, when the Pope is in Rome, he gives an audience and a talk to those gathered in St. Peter’s square. These audiences are authoritative when they involve teachings on faith and morals, but not infallible. For example, much of St. John Paul II’s Theology of the Body was taken from his weekly Wednesday addresses.

Exhortations

The lowest authority of a Papal document is an apostolic exhortation. This is a document in which the Pope exhorts the faithful on a certain matter. An exhortation does not define doctrine, by design. It is higher in authority than a normal ecclesial letter. Exhortations usually follow a meeting of a synod of bishops to outline their deliberations.

Encyclicals

A Papal encyclical or letter is a letter from the Pope to the entire Church. The first Encyclical was the first letter of St. Peter. The next recorded example after Peter is a letter from Pope Clement I to the Christians in Corinth. An encyclical seeks to clarify a certain doctrine. Therefore, it is part of the ordinary magisterium of the Pope and requires us to submit our mind and will on matters of faith and morals. Encyclicals have a high level of magisterial authority.

Papal Bulls

A papal bull is a public decree or charter issued by the Pope. These are authoritative and binding. A Bull may treat statutes, appointment of bishops, dispensations, excommunications, Apostolic constitutions, canonizations, and convocations.

Motu Proprio

A motu proprio is technically a type of rescript, which is an official edict or announcement. A motu proprio is an official legal act taken by the Pope on his own power and volition and personally signed by him. It has full legal effect for Canon Law. Motu Proprio literally means “by his own hand.”

Council Documents

Next, let’s take a look at three types of documents that come from General Councils: Constitutions, Decrees, and Declarations

Constitutions

An Apostolic Constitution is the most solemn form of legislation issued by the Pope. They are either doctrinal or pastoral. They are issued as Papal bulls because of their solemn and public form.

Decrees

A decree is an order or law given by the council and the Pope to the rest of the world or a specific group of people. These are legislative acts of the pope. These decrees have the full power of the Pope in making laws.

Declarations

Declarations are more specific and usually address a specific topic. However, they still carry the same weight as other documents of a general council of bishops in communion with the Pope. So, they are authoritative and infallible on matters of faith and morals.

Catechisms

Throughout the Church’s history, there have also been various written systematic presentations of the Faith. These are called Catechisms. Some are universal and others are for a particular locale. The Catechism of the Catholic Church was promulgated in 1992 originally and in English in 1997. This document was a game-changer. It was the first truly universal Catechism and was so beautifully compiled. It is the go-to standard in terms of understanding what the Church is and what she believes. The Baltimore Catechism was a question/answer Catechism which arose from a local council in Baltimore, Maryland in 1885. It is based on St. Robert Bellarmine’s 1614 Small Catechism.

The important thing to keep in mind about Catechisms is that they are compilations. They contain dogma, doctrine, and discipline. They contain prudential applications of principles and law. The doctrines contained in Catechism are thus magisterial, but they bear no more weight than before they were compiled in the Catechism.

Judging the nature of a teaching…

First, we can look at the nature of the document that teaches a doctrine. Some are more authoritative than others. For example, A papal encyclical is more authoritative than the weekly general audiences a pope gives, and the dogmatic constitutions of Vatican II are more authoritative than the council’s decrees.

The second test is the frequency with which the magisterium repeats a doctrine. If it is something mentioned only occasionally, or has not been mentioned in centuries, it will have a lower level of authority attached to it. But if it is something that the magisterium repeats with great regularity, it is more authoritative.

The third test is the tone of the words used to express the teaching. If it is proposed briefly and tentatively, it will have less authority. If it is expounded at length or emphatically, it will have more authority.

What To Do If the Pope Seems to Be In Error?

So, what do we do when we think that Pope Francis is in error or is holding heretical positions? First, we pray for him. Second, we recognize that God alone judges the Pope… and I mean this juridically. Only the college of cardinals can formally correct the Pope in any sort of authoritative way. Further, no one can be found to be a manifest and formal heretic without a trial. In general, stop calling other people “heretics.” It is unhelpful and often uncharitable.

We also need to remember that we must not be guilty of the sin of rash judgment in regards to the Pope (or anyone else, for that matter). The Fourth Council of Constantinople in Canon 10 says: “As divine scripture clearly proclaims, Do not find fault before you investigate, and understand first and then find fault, and does our law judge a person without first giving him a hearing and learning what he does?”

I do not claim to have the answers. How do you solve a problem like Pope Francis? No clue. But I do know and believe that the Holy Spirit guides and guards the Church. I know and believe that the Church is the Body of Jesus Christ, our Lord, Savior, and King. And I know and believe that the entire apostolic action of the Church is directed always to the glory of the Father.

I propose that we dive deep into the study and love of Sacred Scripture and Sacred Tradition. The perennial truths of the Faith will not and cannot pass away. When the Pope is truly in error, he ought to be charitably and fraternally corrected. But, if you are reading this (or listening to the podcast), then you are not likely to be the one to correct the Holy Father. Do not trust everything you hear from the armchair theologians and gossipers of the Church on YouTube and other podcasts. Theirs is a poison which does just as much, if not more, harm to the Church as anything we are seeing from the hierarchy.

I know this was a much longer article/podcast than normal, but I did not want to shortchange any of the explanations. With much more left to say, I will opt to wait until another occasion. I will end with the words of St. Paul to the Thessalonians:

“... test everything; hold fast to what is good (1 Thess. 5:21).”

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Are Faith and Reason at Odds?

Materialist atheists view the world as being composed of matter, its movements, and modifications, and nothing else. Religious fundamentalists and literalists see the world in a monochromatic view based on the biblical texts (i.e. - seeing Genesis as a literal scientific explanation of the creation of the world). The former seem to embody “reason” and the latter embody “faith.” However, I hope to show that the materialist atheists are not using the gift of reason well nor are the biblical fundamentalists understanding the gift of faith. When held clearly, faith and reason are not opposed to one another. In fact, they are incapable of being at odds, when properly understood.

Scientism

I want to begin by looking at a prevalent error in popular society: scientism. Science is an incredibly powerful tool for exploring the world around us. In many ways, it is the tool for discovery given the most credibility by intellectuals in the modern world. This credibility is sometimes so strong that we are led to a sort of scientism in which science is the only tool for discovery worth utilizing, the only one which is trustworthy. Where does this notion come from?

Philosophically, there are two prevailing theories which have taken over much of academia: naturalism and materialism. Naturalism is the philosophical belief that everything arises from natural properties and causes, and supernatural or spiritual explanations are to be excluded or discounted. There is an even harder stance than naturalism called materialism which holds to the doctrine that nothing exists except matter and its movements and modifications. In either case, the material and natural are all that are accounted for and the supernatural is disregarded at best and rejected at worst.

Naturalism and materialism lead to the error of scientism, which is self-refuting. Put basically, scientism suggests that the only things of which we can be certain are those things which are subjected to the scientific method. The crippling problem with scientism is that the scientific method cannot be applied to the scientific method. Therefore, this worldview begins with an unverifiable premise.

Again, science is an incredibly powerful tool for exploring the world around us and learning more about the composition, movement, and modification of matter. Though, science is unable to answer other important questions: What created the universe? Why is there something rather than nothing? What is the nature of being itself? What is personhood? All of these questions require different tools of discovery than science.

Tools of Discovery

Beyond science, what tools of discovery are at our disposal? First, we can begin with philosophy. Modern philosophy is remarkably convoluted and rife with scientism, un-based skepticism, and other rational landmines. But, the long patrimony of philosophy allows us to ask questions like: What is the nature of being (metaphysics)? How do we come to know things (epistemology)? What makes a thing good, virtuous, or valuable (axiology)? How do we know that conclusions follow from certain premises (logic)? These are fundamentally different questions than science could ever ask or answer, but how many of us would truly argue that these questions are unimportant? So far, all of these questions, while different from science (and along with science), would fall under the broader category of human reason.

Theology

The study of God and of the things of God is called Theology. As long as there have been human beings asking questions of consequence, there have been questions and statements of a theological nature. It is only recently in human history that naturalist and materialist sentiments have disregarded or rejected the supernatural. When thinking of how we could apply the tool of discovery of Theology, I am reminded of the words of Galadriel to Frodo in Tolkien’s Fellowship of the Ring: “May it be a light to you in dark places, when all other lights go out.”

In the Catholic patrimony, the realm of Theology arises from what God has revealed about Himself through Sacred Scripture and Sacred Tradition, but it also includes what is called natural philosophy. Many of the classic arguments for the existence of God come not from St. Augustine or St. Thomas Aquinas, but from Plato and Aristotle. More needed to be revealed to arrive at the truths expounded by Christianity, but Plato and Aristotle were able to apply human reason so keenly that they arrived at faith in God (as they understood Him).

Are Faith and Reason Compatible?

So, are these various tools for discovery actually compatible with one another? Ultimately, are faith and reason compatible? St. John Paul II put it this way:

“Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth—in a word, to know himself—so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves (Fides et Ratio, 1).”

Faith and reason are, therefore, both gifts that God has given to human persons to rise to the contemplation of Himself, who is Truth itself, and truth about ourselves. So, faith and reason are more than merely compatible; they are complementary. St. Thomas Aquinas rightly says that the light of reason and the light of faith both come from God, therefore there can be no contradiction between them.

We need Faith because without it, we would be lost and without direction. We need Reason because without it, we would be lost to our emotions and blind whims.

What is Reason?

Reason is the God-given gift of rational thought. Beyond mere reaction, we can come to the knowledge of things, events, and persons through thought and observation. Like Faith, this second wing of the human spirit, leads us to know in order that we might act. We know and we love. We believe and we act.

Lest we think that reason is somehow more rigorous than Faith. We must reject the notion that the only tool of reason is science. Science is an incredibly powerful tool to investigate the material world. What exists and how does it exist? Science, however, can never answer the question, for example: why do we exist at all? For these questions, we might use the tool of philosophy.

Reason also prepares the way to faith. St. Clement of Alexandria said long ago that philosophy is a “stepping stone to faith (cf. FR 38).” At the same time, we must learn as Pope Benedict XVI taught that human reason alone is weak; it needs faith to elevate it. God’s grace builds upon our nature.

What is Faith?

Faith means to trust in God. Faith is belief. What we believe, contained in the Creeds of the Church, for example, can be referred to as Faith. The entirety of the Catholic religion can be called the Faith. Faith is not believing in something irrationally. There is a great amount of evidence for God and the truth of the claims of Christianity.

The Gospels are historically reliable. The Resurrection of Jesus Christ is well attested. And the last two thousand years establish how well founded the Faith of the Christian religion is. The Catholic Church is the Church of Jesus Christ. Jesus Christ is God. God exists. On these three levels of God, Christ, and the Church, we have Faith.

The tenets of the Faith lead us to assent in belief to God and to trust Him. This intellectual way of coming to know God moves our free will towards love of Him. Of course, this requires trusting the Church, trusting the saints and holy writers of the past, and trusting in the testament of Tradition, written, or orally handed down to us. In this way, we are trusting what we ourselves have not seen personally, but it is certainly rational to trust such a firm witness.

As St. John Paul II put it:

“Men and women can accomplish no more important act in their lives than the act of faith; it is here that freedom reaches the certainty of truth and chooses to live in that truth (FR 13).”

Truth is True, Regardless of Feelings

Certain things exist in a certain way and our feelings on the matter do not change that reality. There are certain things which are always true, always and in all places. We might refer to these as “principles.” The application of these principles can be many and varied, but the principles themselves might not change.

When the Church teaches on a matter which pertains to Faith or Morals, the teachings can develop but they will never change. These truths point to the nature of God, of man, and of the created order. In all of these principles and applications, the truths do not change. However, they are discovered by means of either faith or reason. Because faith and reason both are at the service of the truth, they cannot contradict. If we believe that something is in error, then either our reason is faulty or our understanding of a teaching of the Faith is faulty.

Reason can show that God exists and lays a foundation that makes faith credible. Therefore, reason is a common ground between believers and non-believers. Faith without reason is myth or superstition. Without reason, faith is only feelings and experience. If this happens, then universality of truth is lost.

How to Know if We are in Error?

How can we know if we are in error? Could the Holy Spirit point us in a direction which seems like a logically poor decision or lead us into error? The answer is no. The Holy Spirit is the third Person of the Holy Trinity. The Holy Spirit is God. God never wants to deceive us.

If we have a strong indication that God is leading us in a certain direction, we must figure out why we think that. And, if we feel that logic dictates a different path, we must figure out why we think that. In other words, are we cooperating with the gifts of faith and reason properly?

Investigating human reason, we look at arguments to ensure that they are valid. Does the conclusion necessarily follow from the premises? If the argument is sound, however, then the conclusion will be valid if the premises are true. It is possible that we have an improper understanding of something. This can affect us greatly because we might think that something is logical, but our arguments are bad or our premises are wrong.

Investigating our understanding of the Faith, we must think with the mind of the Church. What does the Church teach on Faith and Morals? We must form our conscience well and learn as much as we can about Church teaching.

Ideally, when we are investigating or discovering, we are aiming at the truth. As Pope Benedict XVI put it,

“In the irresistible desire for truth, only a harmonious relationship between faith and reason is the right road that leads to God and to the person’s complete fulfillment (Gen. Audience, Nov. 21, 2012).”

He also thought there was a “fertile connection” between understanding and believing. Even the field of Theology which studies the things of God and God Himself is classically defined as “faith seeking understanding (fides quarens intellectum).”

What to Do with a Supposed Contradiction?

What, then, should we do with supposed contradictions? We must begin by remembering that God never wants to deceive us. He’s not trying to trick us. If we come up against a supposed contradiction where reason seems to be saying one thing and faith is saying another, then necessarily our understanding is wrong as it regards either reason or faith. So, we must diligently investigate our premises and data points, pray, ask for guidance, or research the answer from someone who has wisdom and insight. What we cannot do is act in a way which seems truly illogical, and we cannot act against something we feel convicted by the Holy Spirit to do or not do.

We Need to Live in the Truth and With Love

God has given us the gifts of reason and faith to come to knowledge, love, and service of Him and of those placed around us. We must never lose sight of why we have these various tools of discovery. It is all about the love of God and neighbor.

When we study science, we should do so out of a sense of wonder and awe at God’s creation and His majesty. And any application of what we learn should be at the service of the common good of humanity. Likewise, when we use the tools of philosophy and theology, we must bear in mind that these are tools of discovery, not of innovation. The truth belongs to Jesus Christ. He alone is the Way, the Truth, and the Life. Our job is not to hijack reason or faith, but to harmonize the two wings and let God’s grace draw our souls ever upward into His own blessed life.

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Universal Call to Holiness

Each person is created in the image and likeness of God and he or she is of inestimable worth. Human dignity is the greatest equality in our world. People may come from different cultures, times, places, and creeds, but they all have human dignity in common. This worth is not without a purpose. Created by the grace and love of God, we are ordered towards eternity with Him in Heaven. In short, we are called to be saints.

In Latin, the word for “saint” and the word for “holy” are the same: sanctus. Sanctus means to be set apart or consecrated [the assumption here is consecrated for a purpose]. The call to be a saint is universal and applies to each and every person. What is more astounding is that this call is remarkably individual. God’s call to be holy and thus to share in His own blessed life is offered to us in a way that we will understand, if we have ears to hear.

How, then, can we grow in our ability to hear the voice of God? How can we have eyes to see more readily His grand design for our life? How can we become more disposed to God’s grace and cooperation with His grace? One of the most practical tools in this endeavor is the life of virtue.

Fullness of Christian Life and Perfection of Charity

The Second Vatican Council makes this call explicit in the Constitution on the Church (Lumen Gentium). The Council fathers write, “All Christians… are called to the fullness of Christian life and to the perfection of charity (LG 40).” And lest we believe that we have attained the pinnacle of growth of virtue, St. Gregory of Nyssa reminds us: “Christian perfection has but one limit, that of having none.”

Certainly, there is no more important effort in our lives than cooperation with grace ordered towards communion with God. If we make progress in virtue, then we make progress in holiness. As the Catechism of the Catholic Church states, “Spiritual progress tends towards ever more intimate union with Christ (CCC 2014).” Not to belabor the point but it is worth saying again: any progress we make is the fruit of God’s grace in our lives.

What is a Virtue?

The Catechism defines virtue in the following way: “A virtue is a habitual and firm disposition to do the good (CCC 1803).” We do not fall into virtue haphazardly. A firm disposition is required for virtue. Regular and habitual performance is also necessary. Finally, it is an action and disposition which firmly intends towards the good.

The Catechism rightly shows that these good actions are not to inflate our pride and make us feel good. Rather, they are ordered to communion with God and to become like Him. In the words of the Catechism: virtue “allows the person not only to perform good acts, but to give the best of himself… the goal of a virtuous life is to become like God (CCC 1803).”

The Theological Virtues

The life of virtue is ordered to God but it also originates in God. He gives us the grace to be virtuous. Prior to Baptism, the theological virtues of faith, hope, and charity swirl around us and woo us into the salvific life of the Christian. Then, after entering through the door of Baptism, we receive these tremendous gifts as an indwelling of God’s own life in our soul.

We receive faith to be able to know and believe what God has revealed. We receive hope which is sure and certain that if we love God and heed His commands then we will forever behold the beatific vision in paradise. And we receive the virtue of charity which makes possible everything that we do. God’s own love and life is charity, for God is love. All things were created out of His sheer goodness and love; His love is the ground of being.

All three of these remarkable theological virtues are not something that we can grow in on our own volition. God gives them, we receive them, and then we choose to cooperate freely with them or squander them. Then, we can ask for a greater share in faith, hope, and charity. In this respect, we are habitual and firm in our disposition to cooperate with God’s grace to do the good.

The Human Virtues

Aside from the theological virtues, are there virtues which we CAN grow in by our free use of them? Are there virtues we can strengthen like going to the gym to strengthen our muscles? These are called the human virtues.

The Catechism says that the human virtues are “firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our passions, and guide our conduct according to reason and faith (CCC 1804).” In other words, the virtues allow us to be in control of our actions, emotions, and overall conduct.

The final note from the Catechism here should not pass without comment: our actions and conduct should be in accordance with reason and faith. Doing whatever we want is not virtuous. Doing what God wants is. So, it should be very clear that the virtues are part and parcel of living the Christian life and answering the universal call to holiness.

The Cardinal Virtues

Before we explore the human virtues in more detail, I would like to spend a few moments on the cardinal virtues. The word cardinal comes from the Latin word for hinge. On these virtues all the other human virtues hinge. They are prudence, justice, fortitude, and temperance. Let’s see what the Catechism has to say on each.

“Prudence disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it (CCC 1806).” It is called the charioteer of the virtues. St. Thomas Aquinas said that it is “right reason in action.”

“Justice consists in the constant and firm will to give their due to God and neighbor. Through it, we are disposed to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good (CCC 1807).”

“Fortitude is the moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in the moral life (CCC 1808).”

“Temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods. It ensures the will's mastery over instincts and keeps desires within the limits of what is honorable (CCC 1809).”

How Do We Acquire Human Virtues?

How do we actually go about acquiring human virtues? The first way is by education. We must never tire of allowing ourselves to be formed more and more in the life of virtue. Virtues are habitual and deliberate. Therefore, we must persevere in repeated efforts to cooperate with God’s grace. By His goodness, our character is forged and our intellect and will are freer to practice the good. We will know that we are growing in virtue when we are truly happy to practice virtue.

Pursuing virtue will not always be easy. Living in a world wounded by sin, it is difficult to maintain balance in the virtuous life. With God’s grace, we must continue to live a life in the Church with the sacraments, read Scripture regularly, take time each day for prayer, cooperate with the Holy Spirit, and be docile to what He calls us to love and what to shun. Intention and deliberation follow from cooperation in the spiritual order: grace always goes first.

In Medio Stat Virtus - In the Middle Stands the Virtue

Aristotle, the great Greek philosopher, once quipped: “In medio stat virtus” - In the middle stands the virtue. Living a life of virtue is a balancing act. Practically speaking, we do not want a deficiency or a disproportionate emphasis.

For example, if we go too far towards the excess of justice, we will lose mercy. But if we have a deficiency and we stray away from justice towards what we think is mercy, we are not being just at all.

In another example, if we are trying so hard to be prudent that we do not act, this is an excess of virtue. However, if we are deficient in prudence, we will act rashly and unadvisedly. Neither excess or deficiency is meritorious and virtuous.

There is a chart (below) which has a listing of virtues in the middle column and the deficiencies on the left and excesses on the right. I hope that this visual is helpful to be able to see how virtue is often found in the mean between two extremes.

In practicing virtue, we must continually examine our actions at the end of each day. Begin by giving thanks to God for the times when you were able to choose virtue recognizing that His grace allowed this. Then, sort through some times when virtuous acts strayed towards deficiency or excess. Finding this balance is a lifelong struggle. Run, but do not grow weary! The life of virtue is worth it. The more you and I embrace virtue, the happier we will be, in the ways that actually matter.

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The Nature of Human Beings

Let’s start with… well… everything! Reality exists: both natural and supernatural. The natural realm is everything that we can detect, observe, or measure. This part of the created order includes atoms, molecules, and matter, in general, but it also includes unseen forces like gravity, electromagnetism, and the like. All of this exists in space and time, in a closed system where matter is neither created nor destroyed. But is there more?

The “more” would be above nature or “supernatural.” The supernatural is all that exists apart from the material and natural realm. Angels, demons, and the Creator Himself all exist apart from the visible observable universe. Truly, God deserves His own category as the only Necessary Being whereas everything else is contingent on Him.

We speak of the things of our material universe as Nature. Here on Earth, nature includes the elements: earth, fire, water, wind, and life. However, there is another usage of the term “nature” which is more important to our conversation today. The nature of a thing is the basic or inherent features of that thing.

So, when we speak of human nature, we are not necessarily referring to the things which can be observed in human behavior or external characteristics shared by homo sapiens. Human nature is the basic or inherent features of being human. What is written into the very heart of man? What pertains to the nature of the human person from the beginning, now, and forever? This is what we mean by human nature.

All Human Beings Have the Same Nature

All human beings have the same nature. If they did not, then they would not be human. Again, the vital distinction is in the difference between observable behaviors on the one hand and those intrinsic and essential aspects on the other. The former is merely behavior and the latter is the necessary realities of being human.

We are human beings, after all, not “human doings.” So, if someone has a mental disorder that causes them to act in a way that is opposed to human nature, they are nonetheless still human.

This distinction is important because we hear people speak of such and such phenomena “existing in nature” and drawing the conclusion that the observed phenomena must be “natural.” Quickly falling apart upon examination, this line of thinking leads to great confusion about human nature.

A coworker recently brought up an example of this with the phenomenon of geophagy. In certain instances, pregnant women will begin to experience an inordinate desire to consume dirt and clay. The ingestion of this non-food item is compulsive and might derive from a deficiency in iron. At any rate, it is not “normal” or “well-ordered” to eat dirt and clay. Yet, geophagy “exists in nature.” So, is it part of human nature to eat dirt and clay? No. Something is seriously off in this phenomenon. Just because some human beings do certain things or even desire certain things, this does not make it part of human nature.

What We Ought to Be

Because all human beings have the same nature, endowed by the Creator, there are certain standards consistent across the entire human race. When we say what a human being essentially is, there is an implication of what human beings ought to be.

From before recorded History, human beings have been self-reflective - incidentally, self-reflection and powers of abstraction is an intrinsic part of human nature. In this self-reflection, human beings have interrogated the known and the unknown, within and without themselves.

The fundamental questions resound through the ages: who are we? Why are we here? What is the purpose of life? Why is there life at all? Who am I? What is a human being? What does it mean to be a human being? Is there something after death? Do I have a soul? And so on…

These questions are universal: in every time and in every place, human beings have voraciously questioned everything. Many of these questions require philosophical investigation and others require scientific examination. But philosophy and science can only get us so far in inquiry. From the beginning, human beings have also relied on the queen of the sciences: theology.

Admittedly, theology was not called the “queen of the sciences” until the High Middle Ages. Schools of higher learning used the trivium of grammar, logic, and rhetoric and the quadrivium of arithmetic, geometry, music, and astronomy to investigate the universe - both seen and unseen, within and without. Nevertheless, theology as the study of God and the divine in general could be called religion.

What is Religion?

Before we can define what religion actually is, we need to understand what we, as human beings, are capable of. Man is made in the image and likeness of God. Being made in the image and likeness of God is to possess a rational soul. Human beings have the ability to know things (intellect) and the ability to choose freely the good (will). Endowed with freedom, man seeks the good and is capable of understanding the ordering of reality, established by the Creator.

Given possession of a rational soul, man ardently seeks after reality. The disposition of the soul towards the good, true, and beautiful, in practice, is religion. The word religion has derived diverse meanings over the last few millennia. Cicero seeks religion as deriving from the verb relegere which means “to treat carefully.” On the other hand, the fourth century Christian apologist Lactantius says:

“We are tied to God and bound to him [religati] by the bond of piety, and it is from this, and not, as Cicero holds, from careful consideration [relegendo], that religion has received its name (Divine Institutes, IV, xxviii).”

Speaking in a Neoplatonic mode, the great St. Augustine in City of God gives a sense of recovering God: “having lost God through neglect [negligentes], we recover Him [religentes] and are drawn to Him.” However, he later leaves behind this idea in favor of Lactantius' view, saying, “Religion binds us [religat] to the one Almighty God.”

St. Thomas Aquinas, in the Summa, does not make a decision between the three views but sees them as all valuable: careful consideration, recovering God, and binding oneself. In a general sense, religion is the free choice to subject oneself to God. We are binding ourselves to God and Him to us in the practice of true religion.

Are Human Beings Religious?

Certainly, some human beings are religious, but would it be proper to say that all human beings are religious? Controversy is perpetual surrounding this question, especially in the modern world. How many times have you heard someone say, “Oh. I’m spiritual, but not religious.” Or perhaps you have heard the usually evangelical Christian idea that religion is opposed to the true practice of faith in Jesus Christ which is a relationship. However, I hope to show by the end of this short article that all human beings are truly religious, at the deepest metaphysical level.

The first example of being spiritual and not religious is something that I will get to in a moment. But, let us begin with the second notion of relationship versus religion. If religion is about voluntary subjugation to God and binding ourselves to Him and Him to us, then I would suggest that religion, properly understood, is entirely about relationships. Right relationship with God bears fruit in the right relationship with our neighbor. The practice of true religion is all about relationships. Often, when people levy this rejoinder, it is from a misconception or false view of what religion ought to be.

Spiritual, But Not Religious?

Now to the notion of spiritual, but not religious. At the core of our being, as human persons, we are religious. This is the fundamental fact of our nature. It is right to say that we are spiritual, but it would be equally correct to say that we are corporeal. We are body and soul. If we were bodies without souls, we would be zombies. And if we were souls without bodies, we would be ghosts. So, our bodily-ness and spiritual-ness are part and parcel of our humanity. Yes, we are spiritual. But how then could we not also be religious?

The human heart is made to worship. The notion of worship comes from the Middle English word worthschipe. Literally, it is an amalgamation of the word worth meaning “worthy” or “honorable” and the suffix -ship which means a denotation of a property or state of being. To worship something is to show with the depths of our being, body and soul, what we put worth in. What is worthy to us? This is what we worship. Centering and prioritizing our lives conveys what we worship and bears fruit in our actions.

Oxford University professor Roger Trigg said in 2011 that,

“We tend to see purpose in the world. We see agency. We think that something is there even if you can’t see it… All this tends to build up to a religious way of thinking… If you’ve got something so deep-rooted in human nature, thwarting it is in some sense not enabling humans to fulfill their basic interests. There is quite a drive to think that religion is private. It isn’t just a quirky interest of a few, it’s basic human nature.”

Professor Trigg hits the nail on the head. Religious thinking is basic human nature. All human beings have a hardwired religious drive. Now, an atheist might say that this is a bio-evolutionary oddity which motivated us in the past but is antiquated. They might say, like Marx, that religion is the opiate of the masses. I would say that the atheist and the marxist are in denial about their own nature and are dismissing as a nuisance the idea that perhaps God is in control. Because what is marxism or atheism if not a deep desire for control over the uncontrollable, for knowledge over the unknowable?

Everyone puts worth in something. If they are not worshiping God - who alone is worthy - then that religious drive, essential to human nature, will be directed to something else. The rub is that the new object of worship will always be infinitely less than the Almighty. And so, aiming far below the Way, the Truth, and the Life, man falls prey to his base desires and can never find happiness. The conception of “spiritual, but not religious” does not conform to reality and will always result in the worship of creation rather than the Creator. Our soul, at the deepest level, desires to bind itself to the higher things. If we aim at God, then He will bind us to Himself. If we aim at lesser things, then we will be bound to them, to our detriment and perhaps even our damnation.

Human Nature Cannot Be Repressed

Any attempt to repress, control, or snuff out human nature in the realm of religion has miserably failed and has always been accompanied by widespread human suffering. In the 20th Century alone, we can look to the Bolshevik Revolution in Russia, the Nazi regime in Germany, the later Soviet policies in Russia, the Cultural Revolution in China, and other instantiations of godless Communism and Socialism.

Human nature is hardwired into our being at the deepest levels. The human heart will always seek out God and will only be satisfied in Him. As St. Augustine said in the opening of his Confessions, “Our hearts are restless, until they rest in Thee.” Our restless hearts are religious. They want to worship. Who or what are they worshiping?

Even for the believer, the exercise is worthwhile: what is the object of our worship, our desire, and our ultimate affection? If the answer is God, then we must beg the Lord for the grace to grow in this. If the answer is anything else, the pruning shears need to spring into action.

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Logic and Feelings

Logic seems to be far less important to most people than their feelings and comfort. Emotional reasoning has supplanted logical reasoning in almost every sphere of human activity. The reason for this seems to be directly connected to personal comfort. No one likes to be uncomfortable, but, oftentimes, this is what is required if we are to embrace the truth. Truth requires suffering sometimes. We have to understand as a society that we cannot function without logical reasoning.

A functioning society requires that there be a prioritization of the needs of people. Certainly, each person has the basic right to order their lives according to the priorities which they desire. However, if there is nothing bonding man to man, then the priorities chosen will not line up man to man. There will be great disparities between the goals sought and the common good will certainly not be served.

Aiming Together at the Right Target

Speaking of goals sought, we can use the example of archery. If you have a bow and arrow and you are aiming at a target, you stand a chance of having the arrow pierce the target right in the center. If you are aiming even fifteen degrees away from the target, you are unlikely to hit the mark. Every person wants to hit the metaphorical targets in his or her life. However, because we live in a fallen world with a fallen nature, we often miss the mark. In fact, this is the meaning of the word “sin.” To sin is to miss the mark; it is an old Greek archery term.

Traditionally, we know that sin comes from three main causes: the world, the flesh, and the devil. We should not be under false assumptions about the lack of logic in our society and its connection to widespread sin. Sin is sometimes the consequence of valuing and utilizing emotional reasoning over logical reasoning. If we operate under false assumptions, then we will miss the mark when trying to think logically.

The good news is that we are not doomed. We can purify our assumptions and targets with humility and inquiry. If, however, we stick to thinking only with our emotions, we are going to be as inconsistent as our emotions. In many ways, emotions are like wind to our sails. A good sailor knows how to go with the wind or continue to hold course in spite of winds blowing the wrong direction.

A Shared Morality?

In a world marred by sin, with each person choosing their own priorities to the exclusion of those around them, how is society to function? How can a community organize around common goals and principles (the target) if our values and priorities are so disparate. Before we can ever suggest that people be more logical or rational, we need to introduce a common identity and vision. Truly, this common identity is a shared morality.

This is where most conversations in our pluralistic society derail. How can we possibly have a shared morality? Even Catholics cannot seem to be on the same page about very simple matters of faith and morals. Then there are non-Catholic Christians, Jewish people, Muslims, pagans of various assortments, agnostics, and atheists. How can we ever speak of a shared morality?!?

Thankfully, our shared morality is already present! It is hardwired into us. There are certain things which every person intuitively knows are right and wrong. Murder, rape, and arson are always immoral. You do not need to be taught that such things are gravely wrong. However, it does take self-knowledge and self-possession to listen to this law written into the hearts of man’s own nature. The law in our hearts which rises from our deepest nature as human beings is called natural law.

Why Do People Do Terrible Things if Natural Law Exists?

St. Thomas Aquinas says that the “light of reason is placed by nature in every man to guide him in his acts.” If this is true, and natural law exists, why do people do horrendous things?

Why do people commit murder? Why do people rape other people? Why do people commit arson? Each of these disordered acts are the result of unbridled passions. Those who kill the innocent or sexually violate others are doing so because they have a disordered inclination to do so. They believe that committing this action is a good thing. If they thought about it, maybe they would see their error, but they are likely acting from a place of emotion and passion. We all do this to some extent because we all sin (we all miss the mark). We choose a lesser good instead of a greater good.

If we are honest with ourselves, we realize how irrational we are. Human beings are imperfect. We make mistakes. We use our rational powers of intellect and will to choose things which are bad for us, but we are convinced that they are good. We are broken. This is where any conversation of a shared identity has to begin.

We have to be willing to remove the plank from our own eye before inspecting the speck in our brother’s. Certainly, there is a duty to call a spade a spade and judge actions which go against a basic sense of morality. But, we have to be willing to forgo judging the individual committing the action. That is simply not our place. To reiterate: judge actions, not people. Love people, not their actions.

A Shared Vision

So, how can we bring this all together? If we recognize that we are broken and miss the mark, then we are in a better place to grow, personally. Once we begin to grow in our own lives and put our affairs in the right order, then we can turn towards those around us. In this way, a single person begins a ripple effect of virtue and right order.

Once the bulk of the community is oriented in the same direction, with logical reasoning receiving deference and emotional reasoning receiving suspicion, then we can begin to truly coagulate a common identity once more. It has been some time since society shared a common vision, but it is possible to instantiate once more. A common vision, identity, and purpose is possible when we begin to possess ourselves and know ourselves as we truly are. With this clarity of vision, we can organize ourselves with common vision.

Self-Knowledge is the Beginning of Wisdom

Aristotle said that, “Knowing yourself is the beginning of all wisdom.” This self-knowledge does not come from within. I am sure you have heard the phrase: “I need to find myself.” No, you don’t. You need to sit still, in silence, and let reality form you. The world exists in a certain way and we often convince ourselves that our feelings will tell us the right way to go. The alternative is to observe reality, as it is, not as we would have it.

As a theist, I am strongly convicted that God is the only source of truth and the author of reality. As the ground of being, He informs us of who we are. Hidden just enough to not be seen unless sought, God shines a light on the beginnings of true self-knowledge. Armed with this new vision, in humility, our culture begins to be centered on the ultimate logic, the Logos: the uncreated Word which brings all things into being.

Perhaps you are a believer and perhaps you are not. The nice thing about reality is that facts do not care about your feelings, to borrow a phrase. Our subjective opinions and whims have to take a back seat to cold, hard logic if we are to be fulfilled and well-ordered. This necessarily means that we will be uncomfortable. We will suffer. And that is okay. It is better to live in accord with reason and be uncomfortable than to be numb and out of step with reality.

I should mention, of course, that while facts do not care about your feelings, Jesus Christ absolutely does! And, as one human family, we should care about the feelings of our brothers and sisters. Facts and reality might be cold and logical, but human persons do not need to be. We do good and avoid evil and we charitably admonish the sinner. We conform ourselves to reality and call out others when they are acting against reality, but always in love.

Wisdom Itself

In the Incarnation, the second Person of the Blessed Trinity took on flesh. In other words, He took on human nature while retaining His divine nature. He did not become partly human and partly divine. He is both fully God and fully man. Therefore, He is the perfect model for humanity of what we can be.

Our Lord is the embodiment of Wisdom, literally. He is the uncreated Word of God which was spoken by the Father eternally. Therefore, when He speaks in the Gospels we hear the words of the wisest man to ever walk the face of the Earth. Though He is fully God, He is also truly man. He had to grow in knowledge of language and customs. Jesus shows us what the human person is capable of, in some measure, when unencumbered by sin. This is not to say that we will be like Him in all things on this earth, but He does call us to grow in knowledge and love of Him. Therefore, inspired by the gifts of the Holy Spirit and led by our Lord who is the Eternal Word, we can begin to think clearly.

How to Think More Clearly

The more we learn about Jesus Christ, about the Catholic Faith, and about the world around us (from God’s perspective), the more we will grow in our capacities for rational thought. There are many brilliant atheists, but what they lack cannot be supplied by human effort. The grace of God to enlighten our hearts and minds comes from Him alone. So, it is a good thing to pray for clearer thinking and opportunities to learn more.

Second, it does no good to think clearly if we are unhealthy emotionally. There will be times in our lives when we are compromised by our passions and emotions, and therefore, are not thinking as clearly as we ought to be. It is important to reflect on our emotional state, seek the counsel of a good friend or spiritual director to enlighten us, and pray to the Lord for emotional health. Only Christ can bring us true peace in the storms of life. But no good human decision can be made while we are not in our right state of mind.

Being able to see when we are unhealthy emotionally takes a great deal of introspection and self-knowledge. As an important note, by emotional health, I do not mean mental disorders. Those suffering from anxiety, depression, bipolar, and so forth are not incapable of making good decisions.

I am referring more to emotional health as it relates to both our own personal spiritual life as well as our interaction in the public sphere. How do we react when challenged? Are we calm and balanced? Do we seek the common good or only our own good? Are we willing to listen when confronted with someone who disagrees with us?

Thirdly, we must form our conscience. If our own conscience is guiding us to act in ways incongruous with the Faith, then we are serving our own whims, not the Lord Jesus. This is a tricky thing because the Church tells us to give deference to the promptings of our conscience. If our conscience is compelling us to act a certain way, we are obliged to listen. However, the Catholic both/and comes into play here. We are called to both follow our conscience and work to form it in accord with the teachings and principles of the Church.

Fools Despise Wisdom

I will end with this reminder from Proverbs: “The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction (Proverbs 1:7).” In sum: let’s not be fools. Fear of the Lord is a gift from God. It is recognizing who God is and who we are before Him. It is the first and most important priority. When we have humility, we have a healthy fear of the Lord and we begin to grow in self-knowledge and wisdom. Only then do we begin to have the vision that will lift ourselves and, ultimately our culture, out of the mire.

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What are the Seven Themes of Catholic Social Teaching?

Human beings are social, by nature; we do not live in isolation. The teachings of the Church regarding good social ordering springs from the heart of Christ. We are called to holiness, but this call requires cooperation with those around us to be authentic followers of Jesus.

To understand how we are to order our society, we need to heed Catholic Social Teaching (CST). The U.S bishops offers us seven themes of CST: 1) the Life and Dignity of the Human Person, 2) the Call to Family, Community, and Participation, 3) Rights and Responsibilities, 4) the Option for the Poor and Vulnerable, 5) The Dignity of Work and the Rights of Workers, 6) Solidarity, and 7) Care for God’s Creation.

To His disciples, Jesus says, “Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me (Mt 25:40).” And He also says, “… what you did not do for one of these least ones, you did not do for me (Mt 25:45).” This implies that there must be action taken by the members of the Body of Christ in each of the seven themes.

Does Jesus, therefore, ask us to be social justice warriors? Do we need to take on one of the themes as a project? Or do we need to try to tackle all seven?

Some, in the Church, fight for the dignity of life while others focus more on stewardship of the environment. Both are doing these actions out of love of Christ and His creation. However, what I hope we will see in their examination is two things: 1) all seven themes are important and 2) they must be prioritized.

1. The Life and Dignity of the Human Person

Human life is created in the image and likeness of God. Therefore, each person has dignity and a right to life from the moment of conception in the womb until they draw their final breath. Human life is sacred, which means that it has been set apart. The Church fills out this meaning by calling us to sainthood.

Human life is under direct attack from the evils of abortion and euthanasia, which are unacceptable under any circumstance. There is also a threat to the value of human life from embryonic stem cell research, cloning, and the imprudent use of the death penalty. There are unjust wars, acts of terrorism, and acts of violence in our world.

Catholic social teaching exhorts nations to find peaceful solutions to disputes whenever possible. However, a nation or an individual has the right and obligation to protect innocent human life when it is threatened. The preservation of innocent human life is a principle contained in this theme of the life and dignity of the human person.

1. The Call to Family, Community, and Participation

In 1960, the global divorce rate was 12%. Divorce is also a violence to a couple because marriage is a lifelong union. There is no such thing as a clean divorce; someone is always harmed. For this reason, the Church tenderly reaches out to those who have suffered divorce to offer the healing of Christ. A few years ago, the global divorce rate was 44%. In the United States, the rate is 46%, 42% in the United Kingdom, and 38% in Australia.

With such high divorce rates, it is not uncommon to see broken families. Catholic social teaching upholds that the person is sacred, but that the person is also social. Our economics, politics, laws, policies, and social institutions must therefore defend marriage and the family. Without the family being at the core, these social institutions will erode and eventually break apart.

With crumbling families, the need for community has never been more important. It is our obligation as Catholics to reach out to our fellow man, especially the poor and vulnerable. All are called, regardless of race, religion, or ethnicity to seek the common good.

Our participation in our community is not negotiable. We need our brothers and sisters and they need us. Our world has become increasingly isolated which is contrary to God’s design for us as individuals and as a society. As a result, rates of mental illness and suicide have skyrocketed. As Catholics, we are called to breathe life into our communities, in Christ, by the power of the Holy Spirit.

1. Rights and Responsibilities

For communities to thrive and uphold the dignity of human life, rights must be protected and responsibilities met. Pope St. John XXIII enumerates these rights:

“We must speak of man's rights. Man has the right to live. He has the right to bodily integrity and to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest, and, finally, the necessary social services. In consequence, he has the right to be looked after in the event of ill health; disability stemming from his work; widowhood; old age; enforced unemployment; or whenever through no fault of his own he is deprived of the means of livelihood (Pacem in Terris, 11).”

Every natural right begins with the right to life, because without life there are no other rights. The natural rights listed by Pope St. John XXIII lead to the duty of the state and individuals to protect the rights of others. There is also a responsibility to use these rights well in the service of God and man. We are not free to do whatever we please; we are free to choose the good. This is how rights and responsibilities are two sides of the same coin.

1. The Option for the Poor and Vulnerable

In nations ravaged by communism, there is an ever-widening gap between the super-rich and the ultra-poor. In areas of unfettered capitalism and many types of socialism, there is likewise a disappearing middle class. In other words, societies that do not care for the poor and vulnerable tend to lead to the poor getting poorer and the rich getting richer.

The Catholic Church has always upheld the call of Christ Himself to the corporal works of mercy. The needs of the poor and vulnerable must come before our own. This is called the preferential option for the poor. Do I feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, care for the ill, visit the imprisoned, and bury the dead? Notice I said “Do I?” It is not enough for our parish to do these things; in one way or another, we will be individually judged by God on whether we personally contributed to these efforts in service of Christ, according to the circumstances of our own lives.

1. The Dignity of Work and the Rights of Workers

Work has dignity because it is a participation in the creation of God. Further, economies exist to serve the people in a society. We do not work simply to make money. If work has dignity, then the rights of workers should be protected.

The U.S. bishops summarized the rights of workers very well:

“All people have the right to economic initiative, to productive work, to just wages and benefits, to decent working conditions, as well as to organize and join unions or other associations. (United States Conference of Catholic Bishops, A Catholic Framework for Economic Life, no. 5).”

1. Solidarity

All of our earthly fathers share in the Fatherhood of God; they are a sort of “icon” of the Father. Our Father in Heaven has called us His own through the waters of Baptism. Therefore, in Christ, we are all brothers and sisters; we have become co-heirs to the kingdom. Beyond our own belonging to the Mystical Body of Christ, we also share in our one Creator. Therefore, we all belong to one human family, regardless of nation, race, ethnicity, economic or ideological differences.

Recent technological shifts and globalization have made this reality clearer (while unfortunately undermining solidarity in key ways - but that’s a whole other episode). The fact is that we are connected. Our solidarity with our one human family spurs us to pursue true justice and peace. In the midst of sufferings, especially violence and conflict, we are called by the Church to work for peace, in solidarity with one another.

1. Care for God’s Creation

Our Holy Father, Pope Francis, followed suit after Pope St. John Paul II and Pope Benedict XVI, and wrote beautifully on the care for our common home in his work: Laudato Si. In this document, he writes,

“Once we start to think about the kind of world we are leaving to future generations, we look at things differently; we realize that the world is a gift which we have freely received and must share with others. Since the world has been given to us, we can no longer view reality in a purely utilitarian way, in which efficiency and productivity are entirely geared to our individual benefit (Laudato Si, 159).”

Caring for God’s Creation is part and parcel of the Catholic life. In our throw away culture, we realize that the environment is impacted by wastefulness and the dignity of human life is impacted by a disregard for the poor. Everything in God’s creation is connected, and we must seek to serve God and our fellow man in all things.

Applying These Themes in Our Lives

So, how do we actually go about applying these principles to our lives? Over the course of history, there have been hundreds of different cultures, customs, circumstances, political systems, and so forth. It stands to reason that the practical instantiation of these principles will vary due to the tangible situation of a particular time, people, and place.

The seven themes of Catholic social teaching fall under the unflinching category of Faith and Morals. Faith and Morals have been infallibly declared by the teaching authority of the Church and they apply to all places, times, peoples, and circumstances. This means that Catholics of good will are not at liberty to disagree on these central teachings of the Church, in principle.

The key distinction is: principle vs. application.

Catholic political and social engagement, or tangible application of principles, can be called prudential judgment. Prudential judgment is making decisions, in line with the Faith and Morals of the Church, using the virtue of prudence.

“Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; ‘the prudent man looks where he is going.’ (CCC 1806)”

Prudential judgment takes practice, listening to God, and being formed in the principles of Catholic teaching - and the other teachings of Faith and Morals of the Church, of course. The solutions Catholics may take on social welfare systems, minimum wage, and other political issues will and can vary from person to person. Further, what works well in one area of the world may be wholly inappropriate in another locale. Rarely is anything black and white. However, there is usually a solution which borrows from one side and another. This is the perennial Catholic both/and position, and a reminder that we need both “conservative” and “liberal” forces in the application of principles.

Need to Prioritize

In the application of the seven themes of Catholic social teaching, it is important to prioritize. We cannot tackle all seven at once. It really is a team effort. But, we must let the Lord lead the way. We cannot think of any of the seven themes as pet projects. We are a Church of Christ not a church of causes!

The trick then becomes: who decides the prioritization? The key principle we need to utilize is subsidiarity.

The Principle of Subsidiarity

To make the best decision possible, the Church employs the organizing principle of subsidiarity. Basically, this principle states that the best decisions for a local community are made at the lowest possible level and the highest level necessary.

In the hierarchy of the Church, the Pope makes decisions based on the common good of the whole Church on earth, whereas a local bishop makes decisions only in his particular geographical area or diocese. Likewise, a pastor represents his bishop and makes decisions for his own parish and parish boundaries.

However, subsidiarity is best shown by the family: the foundational cell of society. Parents make decisions for their family, especially their children, without overreach from the local, state, or federal government. The family then makes decisions with other families at the local community and parish level. If the decision needs broader input, then it might fall to the state or eventually the federal government. Subsidiarity, once again, dictates that if the family has the power to make and implement the decision, then they alone should do so. Practically, an example of something that might take federal reach would be border security or a standing military. These are out of the reach of a smaller level of governance (individual, family, community, or state). If an entity has proper authority and they are the closest to the situation, they ought to make the decision.

Pope Pius XI illustrates this principle and safeguards the diversity of humanity and richness of her talents when he says,

“… it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do (QA 79).”

The Common Good

Subsidiarity is always ordered to the common good. This means that governments have the solemn responsibility to create the conditions of human flourishing. The proper authorities must be ready to provide the resources and direction necessary to direct the community to the common good. Each individual has something to offer and ought to be engaged in their own welfare as well. Pope Benedict XVI puts it this way:

“Subsidiarity respects personal dignity by recognizing in the person a subject who is always capable of giving something to others (CV 57).”

Subsidiarity transcends any political system or political affiliation. This guiding principle represents the great Catholic both/and. We have an obligation to the poor and vulnerable and to maintain the dignity and productivity of all people. In other words, subsidiarity must be linked to the principle of Catholic social teaching of solidarity! If we have subsidiarity without solidarity, society becomes disconnected and privatized to the extreme. If we have solidarity but no subsidiarity, society “gives way to paternalistic social assistance that is demeaning to those in need (CV 58).”

A Proper Prioritizing

A proper prioritization of Catholic social teaching will, therefore, apply the principle of subsidiarity. If human dignity is under attack by abortion or euthanasia, then that takes first priority.

Protecting human dignity is the preeminent issue to address because without life, no other right matters, and it is manifestly opposed to the common good of all. Then,

We must shore up the family as the cell of society.

Our families must work together to secure the rights of those around us and fulfill our responsibilities to one another,

In justice, the virtuous pursuit of rights and responsibilities must have a preferential option for the poor and vulnerable, who must never be forgotten and brought further into the community,

Of course, a community needs participation, but specifically in the form of dignified work and the rights of workers which must be protected,

Further, our society, now solidly functioning at the local level must never lose sight of our solidarity, our interconnectedness, and, to some extent, this will extend to our state and nation and the whole world, and

While accomplishing all of these things, we must do our part to care for God’s creation as good stewards.

As presented above, the themes of Catholic social teaching are not at odds with one another; they are not pet projects. God may call us to emphasize one or the other more prominently in our own work or ministry. Hopefully from the way I organized it, you can also see what I mean by the importance of prioritizing the themes as well. They build upon one another, like a building.

You may think that the themes should be taken all at once, like a “seamless garment,” but this approach does not take into account that a prioritized layering is necessary, nor does it do justice to the necessary principle of subsidiarity. Ultimately, the seamless garment hypothesis does not do justice to Catholic social teaching, in practice.

Generally, this idea of the seamless garment is where Catholics, well intentioned as they might be, go off the rails and become SJWs or “Social Justice Warriors.” The Lord calls us to practice justice in society, but it has to be done in a prudent way, respecting the principle of subsidiarity. So, no, we are not called to be social justice warriors.

We are called to focus on Jesus Christ and live our lives as His hands and fight, keeping the themes of Catholic Social Teaching in mind and in the proper prioritization.

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The Last Two Weeks

Over the last two weeks, we have explored two distinct but related topics: first: judging actions, not people, and second: how ideology can come at the expense of charity and kindness. Those topics are foundational for any conversation on forgiveness. So, if you have not read or listened to those, I highly recommend going back and viewing those first!

To Err is Human, to Forgive, Divine

Alexander Pope, in his poem An Essay on Criticism written in 1711, says, “To err is human, to forgive divine.” This comes from an old Latin proverb errare humanum est (to err is human). Erring is easy. We do it all the time. We make silly mistakes and sometimes we make big mistakes. We can be selfish, careless, ignorant, or down-right malicious.

Every human being sins and falls short of the glory of God (cf. Rom. 3:23). We all need forgiveness. Why then is it so darn hard to forgive sometimes? Maybe we are waiting for the apology that never comes. Maybe we have tried to make things right but it falls on deaf ears.

Given our fallen world, it seems that forgiveness is just out of reach, a lot of the time. This is why Alexander Pope says that forgiveness is divine. Do we need the omnipotence of Almighty God to muster up forgiveness? Or perhaps, paradoxically, we need to emulate the sublime humility of God to forgive others?

Do We Need to Forgive? - Natural Order

Is it necessary to forgive? Do we need to forgive? If it is so difficult, perhaps it would be easier to forgo the exercise and just move on? The problem with this is that resentment can build. Forgiveness is important for our physical and mental well-being. As the Catholic author Bert Ghezzi puts it in his 1980 book The Angry Christian,

“Resentment is like a poison we carry around inside us with the hope that when we get the chance we can deposit it where it will harm another who has injured us. The fact is that we carry this poison at extreme risk to ourselves.”

Phrased another way: unforgiveness and resentment is like drinking poison and expecting the other person to die. If we do not let go, this resentment will kill us.

Before you get too deep into resentment, remember that most people err out of ignorance. Malice certainly exists. People do bad things out of malevolence; it would be naive to think otherwise. But it would be a mistake to assume malice. Instead, apply “Hanlon’s razor” - “never attribute to malice that which is adequately explained by stupidity.” I am not suggesting we assume everyone is stupid. Remember to judge actions and words, not people. However, it is far more charitable to assume someone is acting out of misguided passion or ignorance rather than malice.

Do We Need to Forgive? - Supernatural Order

What about in the supernatural order, spiritually-speaking? Our Lord Jesus lays it all out on the line for us:

“For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses (Mt. 6:14-15).”

We are all sinners in need of God’s forgiveness. Accordingly, it is not only a good idea to forgive; it is absolutely necessary for salvation. Our Blessed Lord shows us also in the Gospel of St. Mark that,

“whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses (Mk. 11:25).”

Our forgiveness of others is plainly concomitant with the forgiveness that we receive from God. Jesus Himself teaches us to pray to the Father with these words, Father: “... forgive us our debts, as we also have forgiven our debtors (Mt. 6:12).” Hearing this alongside the other two passages calling for us to be forgiving, the necessity is clear. But Jesus makes it even clearer in St. Matthew’s Gospel right after giving us the Our Father prayer. He says,

“For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses (Mt. 6:14-15).”

The call to forgiveness is so important that it needs to be put forcefully and plainly. If you and I do not forgive others, we will go to Hell. The call is that simple. This act, however, is not simple; in fact, it is impossible for man. But with God, all things are possible. He gives us the grace in His Holy Spirit and through the merits of His Cross.

Forgiving Even Our Enemies

Forgiveness is one of the most powerful acts of love. It is requisite, if we are to love. This is all well and good when the person who needs to be forgiven is a friend, family member, or acquaintance, but what about when the person is our enemy? Jesus says at the end of the Sermon on the Mount:

“43 You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect (Mt. 5:43-48).”

For a brief reflection on this last line about perfection, check out “The Perfect is the Enemy of the Good” from a couple weeks back, here on Will Wright Catholic!

We must love even our enemies and this means forgiving them.

Radical Forgiveness, In Christ

One of the most poignant examples in recent memory comes from Corrie Ten Bloom. She was a Dutch woman who was arrested by the Nazis for hiding Jews. She survived countless horrors in the Ravensbrück concentration camp. Later, in 1947, in a church in Munich, she saw one of the vicious guards of Ravensbrück. Since the war, this vile man had become a Christian. After her talk, he approached her and asked her for forgiveness. By the power of Jesus, Corrie Ten Bloom did forgive that Nazi guard. This is the strength God gives us to overcome anger, if we only ask.

It would have been easy for Corrie Ten Bloom to give into hatred of this guard who had caused her so much suffering. It would have been easy for her to curse the man and walk away. A compelling argument could even be made that he would have deserved to be treated like dirt.

She describes this moment, frozen before the former guard, as one of the most difficult things she has ever had to do. She cried out in the silence of her heart to Christ saying, “Jesus, help me! I can lift my hand. I can do that much. You supply the feeling.” Of course, Jesus answered. He desired for forgiveness to win the day, as it always does.

She put out her hand describing being filled with a “healing warmth.” Tears came to her eyes and she said, “I forgive you, brother. With all my heart.” The love of God has a power that cannot be explained in words. This forgiveness is impossible for man, but with God all things are possible.

This radical love and forgiveness is only possible with Jesus Christ. He Himself said, “Father, forgive them” of the Romans while suffering His agonizing passion and death.

Are We Forgiven?

Okay. We can forgive our friends, family members, and acquaintances, and even our enemies. But, what about forgiving ourselves? Sometimes the hardest person to forgive stares back at us in the mirror each morning.

Again, the only way to truly forgive ourselves is to love ourselves. To get to this point of humility, we have to see ourselves how God sees us. We need to deeply experience His love, mercy, and forgiveness. You might be thinking: that’s fine for other people, but I’m pretty awful. I mean, I suck. Well… first of all, shush. No you don’t. In the future, we are going to talk about the difference between conviction and condemnation. Suffice it to say, the former is a gift from God and the latter is from the pits of Hell.

What does God reveal to us about His merciful forgiveness? Above all, He showed us the depths of His love from the Cross. Jesus Christ is sinless and blameless, but for our sake, for our sins, He endured the weight of the Cross. He suffered, died, and rose so that we might be forgiven. We share in His merits because He made us coheirs with Him through Baptism. What a gift!

God Alone Blots Out Our Transgressions

God alone can forgive sins. Furthermore, we need Him to see our faults clearly. As the Psalmist says, “Who can discern his errors? Declare me innocent from hidden faults (Ps. 19:12).” As an aside, this is why I end my confession in the Sacrament of Penance with some iteration of: “and for all the other sins I have forgotten, I am sorry.” I am not saying this to “cover my bases;” I am giving thanks to God for declaring me innocent from hidden faults.

Only when we receive God’s love and mercy with an open heart will we be truly happy. As the Psalmist says, “Blessed is the one whose transgression is forgiven, whose sin is covered (Ps. 32:1).”

How do we become so fortunate? How do we receive this divine forgiveness?!? Simple: we ask. As Pope Francis says rightly and so often: “God never tires of forgiving us.” We need only ask for His forgiveness with a contrite heart. Then, we receive the promise of Jeremiah: “I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their sin and rebellion against me (Jer. 33:8).”

Further, by a true miracle, it is as if our sins did not exist. To illustrate the point, God speaks through the Prophet Isaiah saying, “I, I am he who blots out your transgressions for my own sake, and I will not remember your sins (Is. 43:25).” The Psalmist echoes the same joyous song: “as far as the east is from the west, so far does he remove our transgressions from us (Ps. 103:12).”

When and How Many Times Must We Forgive?

It is clear that God forgives us when we are contrite and ask for His forgiveness. He never tires of forgiving us. Every single time you or I commit the same sin that we confessed last time. Every time we find new ways to offend the Lord. He does not stop His mercy. As long as we have breath in our lungs, we can receive His forgiveness.

What, then, should our response to this gratuitous mercy be? It should be gratitude, first. What a beautiful gift to continually be drawn back to our Heavenly Father by our Lord Jesus Christ in the power of the Holy Spirit, the Paraclete. Second, we should do likewise.

In the Gospel of St. Luke, Jesus says this:

“Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him (Lk. 17:3-4).”

Likewise, in St. Matthew’s Gospel, Jesus is asked by St. Peter: “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus replies, “I do not say to you seven times, but seventy-seven times (Mt.18:21-22).” Here, Jesus is not saying that we forgive seventy-seven times but to heck with them on the seventy-eighth time. It simply means an uncertain and inscrutable number - as many times as it takes.

This is not an excuse to sin, nor is it a free pass for the offender. Right before this passage Jesus says to His disciples:

“Tempations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. Pay attention to yourselves… (Lk. 17:1-2,3a).”

But when someone does offend us, in sin, but then asks for our forgiveness, who are we to deny them? We cannot judge people. We judge actions. We can judge rightly that an action against us was immoral or imprudent, but we cannot judge the offender’s heart and soul. So, following the command of Jesus, we forgive - as many times as it takes.

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Last Week

In last week’s episode/article, we took a deep dive into the distinction between judging people and judging actions. If you have not yet read that, I suggest doing that first! Next week, we will be rounding off this trilogy of articles/episodes with an exploration of the call to forgiveness.

We Disagree… So I Hate You

“You actually like that? You must be complete scum. I hate you!”

Okay. So, most people do not speak this way. But, I absolutely am convinced they are thinking it, on some level, and probably not too far from the surface.

Ideology, in our polarized society, is our overriding hermeneutic, which is just a fancy way of saying our method or theory of interpretation. Charity and kindness are afterthoughts, if they are thoughts at all. To bring back a real sense of culture and authentic human flourishing, we have to find a way to restore charity as the intentional hermeneutic. Charity is the principle virtue and kindness as the default approach.

In order to accomplish the restoration of charity as the guiding force and a kinder society, we have to understand what charity and kindness are. Charity, above all else, is a virtue. Kindness, rather than being only a virtue, is a fruit - the result of virtuous charitable living.

Virtue Training

It would be worth offering a quick working definition of a virtue. A virtue is a habitual and firm disposition to the good. As a habit, a virtue must be utilized; it cannot be enlargened with misuse or disuse. It must also be a firm disposition. Our choosing of virtuous action will not always be completely perfect and firm, but for an action to be virtuous it must be firmly chosen.

You cannot fall into virtue. It is intentional. As a disposition, the firm habit has become the routine course of our life. We are used to choosing a given virtue. Virtue has become a well-trained muscle, so to speak.

Charity is the first and greatest virtue. Without this virtue, no other virtue is possible. Charity is the greatest virtue because it is the love of God through which all things came into being and continue to exist. Without the Charity of the Almighty, we would cease to exist. As St. Paul says, and we will use the King James Version for some variation - I usually use the English Standard Version - “For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring (Acts 17:28).”

Love Requires Freedom

Freedom is necessary for real love. Charity is freely given or it is not charity. It cannot be compelled. Love which is forced is not love at all. At the risk of being crass, but in order to make a point, what do we called “love” that is forced: we call it rape.

By the virtue of charity, we freely choose the good, as we understand it. In the private order, we give to others, without expecting anything in return. We share our time and talents with others, as a primary concern. We love those placed in our lives with full attention and care. In the public sphere, an entrepreneur practicing charity should seek to create value primarily and capture value secondarily. Much of virtue, in this regard, is right ordering of our lives: making sure our priorities are solid.

One Person at a Time

Freely chosen, the practice of the virtue of charity with one’s time, talent, and treasure begins to affect the whole world. Of course, this begins one person at a time. Charity moves in the heart of the virtuous person to act in accord with reason and reality. Rippling out, charity then begins to have an effect on all those in that person’s sphere of influence. This process of paying it forward then continues until the world is changed, if only slightly, for the better.

Once we have this process of rippling charity in view, it is easy to see how kindness results as a fruit on this tree of charity. When individuals are generous with their time and ability, directed to human dignity and flourishing, the world becomes just a bit better. The rough edges of the human experience are softened by authentic love and care. Blossoming from these encounters is true, selfless kindness.

Everyone Has Bad Days

Everyone has bad days. Perhaps we struggle to be charitable because of the struggles and suffering in our life. The purpose here is not to be perfect, but, on the balance, to improve. Getting a bit better at practicing charity each day requires cooperation. The objective moral order compels us to act in accord with reason and in line with reality. When we do this in a way which seeks the good of the other, we strive for charity and will bear kindness.

St. Augustine reminds us of the universality of the “bad day” but a reminder to live for today: “Bad times, hard times, this is what people keep saying; but let us live well, and times shall be good. We are the times: Such as we are, such are the times.”

Meekness is Not Weakness

We are called to be meek, as Jesus is meek. But meekness is not a weakness; it is strength. Meekness is power under control - a moderation of anger and stress. As conversations get tough, you can see where meekness is so vital. Kindness and charity does not mean shying away from the tough issues of the day, in order to not offend someone or hurt his or her feelings. We must never be malicious, if we are to be virtuous. We must never be intentionally hurtful, if we are to be charitable.

Instructing the ignorant can be a great mercy. St. Thomas Aquinas once said, “The greatest kindness one can render to any man consists of leading him from error to truth.” This gentle, kind leading from error to truth is a path that is best borne out of friendship. It is uncharitable to beat someone over the head with the truth. The most fruitful way is to share in the life of another and walk with them. There is an old saying, attributed to Billy Graham, that you must “build a bridge of trust to support the weight of truth.” Certainly, this is the case.

Back to Ideology and its Dangers

So, why does ideology sometimes work against charity and kindness? Ideology can be comforting. It assures us that we have a good, working framework from which to try to make sense of the world. If we did not have a point of departure, the sheer volume of data in the world around us would crush us into submission. In this way, ideology can be a comfort but we also run the danger of becoming too entrenched and defensive.

When someone adheres to a set of principles of ideas, they believe these ideas to be true, at least for the most part. For someone who is dogmatically affixed to only one viewpoint, the other perspectives are simply wrong. For someone who is unsure of their position or who adheres to a shaky viewpoint, another perspective is not only wrong but is seen as catastrophic. A single stray thought runs the risk of crumbling the foundations of an ideology. The response then becomes greater division, close-mindedness, and hatred.

There is nothing wrong with having convictions, especially about philosophical and theological matters. I would argue that these convictions are necessary to a well-ordered life. Otherwise, what is the organizing principle? The danger that must be avoided is a close-mindedness which cannot separate human persons from the ideas they hold. True charity accepts the person as they are, while also making the right distinctions in what that person might believe.

Making the Right Distinctions

If someone holds an ideology which does actual violence to another, then that ideology needs to be corrected and brought in line with the good of society. If an ideology goes against reason and reality, then it absolutely must be challenged and intellectually dismantled. This cannot, however, bleed over into a hatred of another person. This was the subject, in small part, of last week’s episode on judging actions not people. People and the ideas they hold are distinct, even if they are deeply-held.

On the other extreme, charity does not require having a mind which is far too open. The great English polymath, G.K. Chesterton once wrote, “The object of opening the mind, as of opening the mouth, is to shut it again on something solid.” If the mind is too open, the brain might slip right out of the head. Open-mindedness must be a willingness to engage with conflicting ideas without being hostile.

Put another way: if you are certain that your viewpoint is correct, then there is no need to be personally offended at the attack of that viewpoint. If your perspective is in accord with reality and reason, then you are on firm ground and can stand confident. And, if your perspective needs to be further clarified, then perhaps a good conversation or exploration will bring you closer to the truth. Either way, unwarranted outrage has no place in human flourishing.

Wrapping It Up

Rejecting harsh ideological divides, we can be virtuous men and women striving for charity and bearing kindness. Undoubtedly, such an example will have an effect on those around us. Charity and kindness are far more attractive than hatred, harshness, and pride. Maybe charity is not as flashy as uncharity and kindness is not as noticeable to our cynical modern world. But, they must be the goal if society is to be restored and culture is to be revived.

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“Stop Being So Judgemental!”

One of the most quoted verses in the Bible today is some iteration of the following:

“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye (Matthew 7:1-3)?”

Usually when we hear it, though, we hear: “don’t be so judgy!”, “only God can judge me”, “you’re so judgemental!”, or “stop being so judgemental!” But is that what this passage means? Are we never allowed to pass judgment? Can we judge others? What’s the truth of the matter?

In looking at this topic, we are going to investigate four main questions: What is a judgment? Can we judge people? What can we judge? What are the spiritual dangers when we judge?

What is a Judgment?

First, what is a judgment? This might sound like an obvious question with an obvious answer, but let’s take another look.

The verb to judge is shared in English and French and comes from the Latin iudicere which means, generally, to proclaim, determine, or conclude. However, in a legal sense, from Roman usage, we get a few synonyms: accuse, reprimand, condemn, and damn. The word came from two root words: ius and dico. Ius means law or right and dico means I call or I point out.

I love word etymology. Usually when I am trying to figure out what a word really means, I look at the history of it. Here is no different, and, in fact, we have already stumbled on an important fact. Even in the Latin context, there are two usages of the verb to judge - one means to proclaim or determine and the other means to reprimand and condemn. These are very different usages of the same word!

So, we could say that there are two types of judgments, generally speaking. The first judgment belongs to any individual who has come to a conclusion and makes a proclamation. The second judgment pertains to one with authority handing over a ruling. Put another way: the first is an action (to judge) and the second is a job (acting as judge).

Can We Judge People?

Jesus Christ, the Son of God, is the one and only eternal Judge. As we read in the Gospel of St. John:

“For the Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life (Jn. 5:22-24).”

Only He can discern the thoughts and feelings of the heart, mind, and soul. Judgment, in the eternal law sense, belongs only to God. To only Jesus is the judgment of damnation reserved. Upon death, all will appear before Him and He will make the eternal, lasting judgment of the state of one’s soul, ultimately, to Heaven or Hell.

So, can we judge other people? The answer is simple: absolutely not. This is what Jesus means when He says, “Judge not, that you will not be judged.” We are not omniscient, omnibenevolent, and omnipotent. We simply are not equipped to be the Judge. We do not know the state of someone’s soul.

What Can We Judge?

If we cannot judge others. Rather, I should say - going back to our Roman dual-usage of the word - that we are not the Judge. What then can we judge? Jesus also says in the Gospel of St. John: “Do not judge by appearances, but judge with right judgment (Jn. 7:24).” It seems, then, that we can judge something! At the very least, Jesus is asking us to use right judgment.

Counsel is one of the gifts of the Holy Spirit. It is also called “right judgment.” Counsel is the perfection of the cardinal virtue of prudence. Counsel allows us to judge promptly and rightly what should be done in especially difficult situations. Of course, this is a gift from God for our own personal use. What then is the right judgment of others? I think a prerequisite would have to begin with a firm grasp of the virtue of prudence.

Prudence is the virtue that disposes of practical reason to discern our true good in every circumstance and to choose the right means of achieving it, using the language of the Catechism. Put more succinctly, quoting Aristotle: “recta ratio agibilium” - “right reason applied to practice.” By practicing and growing in the virtue of prudence, we begin to determine with greater ease what is truly right or truly wrong. This is why the Catechism refers to prudence as the “charioteer of the virtues.”

To paraphrase St. Thomas Aquinas, prudence allows us to do three things: 1) to discern the best means for action, 2) to judge soundly whether that means is fitting, and 3) to command the employment of the means. As we grow in this virtue, we will inevitably begin to notice when others employ less-than-virtuous means to attain a goal.

We will make judgments. Even our legal code reflects this. We make and enforce laws because we are making a judgment, collectively, that certain actions are morally good or evil, right or wrong.

Jesus presupposes this when He gives this charge to His disciples:

“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector (Mt. 18:15-17).”

Here the disciple is making a judgment that his brother has committed a sin. Then, he is charged with telling him this judgment. I am not sure how much clearer our Lord can be in the call to judge the actions of others, at least when someone has sinned against us personally.

What are the Spiritual Dangers in Judging?

We can judge the actions of others without judging them personally. But what are the spiritual dangers of judgment?

First, we have to remember that we live in a fallen world and have an inclination to sin. We are not perfect, and, as our Lord says, we need to recognize the log in our eye before trying to remove the speck in our brother’s eye. In other words, any judgment and correction needs to come from a place of righteousness and humility. We have to be cognisant of our biases, our passions, and our own short-comings. Once we have a real sense of self-knowledge, gained in prayer, we can, then and only then, look outward.

Second, we must avoid rash judgment, detraction, and calumny. The Catechism summarizes this succinctly:

“Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury. He becomes guilty:

– of rash judgment who, even tacitly, assumes as true, without sufficient foundation, the moral fault of a neighbor;

– of detraction who, without objectively valid reason, discloses another’s faults and failings to persons who did not know them;

– of calumny who, by remarks contrary to the truth, harms the reputation of others and gives occasion for false judgments concerning them (CCC 2477).”

The Catechism then gives a lot more on this subject from paragraphs 2478 - 2487 .

Conclusion

Judging the state of someone’s eternal soul is out of the question because you and I are not the Judge. There is only one Judge and His name is Jesus Christ, the Son of God.

Judging the actions of another, after sufficient discernment and prudence, is called for by the Lord and presumed by every human society with a legal code.

I will try to conclude by summarizing this as succinctly as I can:

Judge actions, not people.

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The Loss of Wonder and Awe

Wonder and awe at the glory of the natural order is lost. In no small measure, this has caused our culture to cave in on itself in black holes of immeasurable self-aggrandizement. Function, utility, and efficiency have become the unholy trinity that beat the drums of progress as we march towards cultural suicide. In our imperfect world, perfect utopia is unattainable for many reasons, two of which include an utter lack of consensus and pride. What is the perfect world? What conditions have to exist for true human flourishing?

Philosophers, theologians, political thinkers, and historians have debated this concept of the perfect world from time immemorial. In our fractured state, true consensus does not seem likely or possible in the court of public opinion. Without a concerted popular effort towards aiming at the same goal, the likelihood of achieving it is low. As to pride, it is not controversial to make the claim that most people today are either unabashedly or unwittingly self-focused.

True Societal Progress Does Not Come From Within

The foundational underpinnings of true progress and human flourishing comes from without, not within. The greatest minds of science, historically, were motivated by wonder and awe at the majesty of the created order. Relatively infrequently are people truly amazed by something. What does this blasé attitude do to a society? What becomes of culture?

Putting the “Cult” Back in Culture

Culture is connected intimately to worship. The root word is “cultus,” from which arises the English word “cult.” Cultus comes from the Latin verb colare which means “to till.” This is why we have the word agriculture (agri - field, cultus - till). In the Middle Ages, cultus came to mean adoration or veneration specifically. The prime act of worship is sacrifice. It is getting outside of oneself in order to show that worth is found outside of the self. Worship could thus be seen as “giving worth.”

So, what happens when we lose a sense of wonder and awe? It’s simple: we start to worship inwardly; we start to worship ourself. Instead of the worship of one God, the replacement has been the worship of over seven billion “gods.” When every person is master of their own domain, then communal ties, even familial ties, begin to crumble.

What would happen if we cultivate a sense of wonder and awe in our own life? I would imagine that we would start to be more appreciate and less cynical. We would be less pessimistic and more pragmatic, if not actually optimistic. We would have a longer viewpoint and shorter fuse. We would see beauty all around us instead of fixating on the ugly. We will understand that we are not the center of the universe but will not be lost to existentialist dread.

Avoiding Existential Dread

This last thought is one of the most pressing. Given the loss of wonder and awe, our world has descended into meaningless existentialism. Shouting into the void in a primal scream is the only prescription for our nihilistic culture. Of course, if we recapture the sense of wonder and awe, then we realize that nihilism is itself nothing. We realize that there is something greater and that we are an important part of the whole.

Fear of the Lord is the Beginning of True Wisdom

Wonder and awe are not fixtures of a bygone era. They are the beginning of true wisdom. In fact, we could call them by their traditional name: “fear of the Lord.” This fear is a filial one, as a son to a father. When we begin to let God be God and understand that we are not, then we begin to see things differently. We take ourselves less seriously and take the Creator more seriously. We find ourselves, not “out there” or within, but rather where we place worth itself.

Let us put the cultus back in culture, tilling and cultivating a sense of wonder, awe, and amazement. There is much to be grateful for in this world. It will not take long to recognize the Giver of the good gifts who gratuitously and generously generated all things and respond in gratitude.

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Patriotism is, in Fact, a Virtue

A virtue is a habitual and firm disposition to the good. Our rights from and responsibilities to our country derive from the virtue of piety. The virtue of piety pertains to the broader virtue of justice. Patriotism is the balanced application of piety, and therefore justice, in a habitual and firm way to the good of the country. Therefore, patriotism is a virtue.

The Virtue of Justice

Justice exists between beings that can act morally towards one another. As a virtue, it regulates the way that human beings operate and interact. Justice moves the will of the individual from within and without to seek the good for each and all. This interaction of seeking justice can take place between individuals or between an individual and his greater community. Generally, all people of good will, motivated by justice, seek the common good of every person. This common good is not subjective but pertains to the highest good which is God. So, the idea of seeking justice apart from an objective morality rooted in the Creator is unintelligible.

The great Catholic St. Thomas Aquinas defines justice in this way, “the proper act of justice is nothing else than to render to each one his own (ST II-II, q. 58, a. 11).”

Justice requires that all persons are treated with equal respect and dignity, but not necessarily that each person is treated exactly equally. Each human person, regardless of circumstance, sex, race, nationality, culture, or any other characteristic, is made in the image and likeness of Almighty God. Though we are all sinners and fall short of seeking the good as efficiently and perfectly as we could, t he fundamental ordering of justice is due to all human persons and this reality must be upheld.

The Virtue of Piety

Piety is the virtue of justice which is ordered towards responsibility to family and nation. In the Christian Tradition, the gift of the Holy Spirit of piety is the recognition of total reliance on God and to come before His majesty with humility, trust, and love. The virtue of piety works in tandem with this gift. St. Thomas Aquinas refers to the Roman statesman Cicero’s definition of piety: “it is by piety that we do our duty towards our kindred and well-wishers of our country and render them faithful service (ST II-II, q. 101, a. 1).”

Piety recognizes that God is the primary source of both life and government. We enter the world by way of the family into a society that is governed. Therefore, we know that God sustains the propagation of humanity, but we also see that the rightful authorities, permitted by God, that require our just obedience. After God, we chiefly owe our lives and well-being to our parents and our country. Piety means giving honor to our parents and, by extension, our entire family, and to give honor to our country which includes our fellow-citizens and allies of our country.

The Virtue of Patriotism

If we drill deeper into justice and then into piety, we see two main branches: 1) our extended family and local community and 2) our fellow countrymen and friends of our country. Of course, these cannot be separated. They are inexorably linked. No man is an island unto himself.

If we focus on the second of these two, we finally arrive at the virtue of patriotism. The power of the State is granted by God, but this power does not allow the State to make or enforce laws and orders that violate the natural rights of its subjects. If the State is not infringing upon these natural freedoms, then the citizenry is obliged to act in obedience to the legitimate authority.

It is impossible to be a patriot without freedom. Civil allegiance is the virtue of patriotism combined with the virtue of obedience. Allegiance requires that the citizen be free to give his service to the State. Otherwise, he is no patriot at all, but is living under oppression.

Patriotism means having a reasonable love and esteem for one’s own country. This is externalized by showing honor and respect to the rulers of the State, whoever they may be. To be sure, it is possible and even healthy to honor and respect a leader while also disagreeing on key policies and ideas.

Patriotism means to observe which laws of the State are in accord with Catholic social teaching and the doctrines of faith and morals and to oppose those which are against the truth and the Catholic Faith. Citizens are not compelled by patriotism to follow unjust laws. Rather, it is the patriotic thing to correct error and bring the laws into accord with the fullness of the truth in Jesus Christ, through persuasive argument and example.

Patriotism means a willingness to lay down one’s life for their country. Of course, this literally takes flesh when we understand that the virtue of piety, and therefore justice, refers to our entire family, our friends, and our fellow countrymen and allies. Some pay the greatest price by dying in the service of their country in the military. Others lay down their lives for their country day by day in the normal service of their duty to their family, their work, their community, and the poor and marginalized.

Patriotism has a just consciousness of the past and a balanced pride in national identity. However, we must not conflate the virtue of patriotism with a blind, senseless, and unreasonable form of nationalism. There are those who see their country as having no past sins. This view is unreasonable because the only perfect society is the Church Triumphant in Heaven. However, we must also not go to the other extreme of historical revisionism which seeks to emphasize the injustice of the past while forgetting the good.

Growing in the Virtue of Patriotism

I will leave you with two brief suggestions to grow in the virtue of patriotism.

The next time a national holiday comes around, learn about it. Do not take for granted that you know what is being celebrated. Really dive into the day. When did it begin and why? Is it really what everyone thinks it is? Is it worth remembering? Is it worth celebrating? Know the answers to these questions.

Practice the corporal and spiritual works of mercy. Seek to serve your fellow countrymen, to the greater glory of God. Christianity and patriotism go hand in hand when it comes to serving our neighbor in love.

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The Perfect As the Enemy of the Good

The French philosopher Voltaire famously quipped "Le mieux est l'ennemi du bien" which means "the perfect is the enemy of the good."

It would seem that the great American author John Steinbeck agrees. He wrote: "And now that you don't have to be perfect, you can be good." Confucius is attributed with something similar: "Better a diamond with a flaw than a pebble without." And Shakespeare wrote in King Lear: "Striving to better, oft we mar what's well." George Orwell more recently wrote: "The essence of being human is that one does not seek perfection."

Be Perfect As Your Heavenly Father is Perfect

The greatest human being to ever live is a Divine Person named Jesus called Christ. He said, "You therefore must be perfect, as your heavenly Father is perfect (Mt. 5:48)." So, is the perfect the enemy of the good? Or is perfection the goal?

Interestingly, this passage follows directly after the Christian call to love one's enemies. All cultures say that we must love our neighbor, even as ourself. The Golden Rule is shared by most every culture. However, the call to love even your enemy is impossible. That is, it is impossible without the Divine, who is perfect.

Can, then, the call to perfection be reconciled with the seemingly ubiquitous notion that the perfect is the enemy of the good? Absolutely! The key is in the view of perfection which Jesus gives us.

Christ does not ask us to be perfect on our own accord. He asks us to be perfect as our Heavenly Father is perfect. It is precisely by participation with the Divine that we can hope to be perfect. And apart from Him we have no hope. Rooted in the humility of knowing that we are not God, we can begin to grow in self-knowledge. This self-knowledge then leads to personal improvement, if we cooperate with grace.

If you are not a believer, then perhaps what I am saying makes no sense. But, let me put it this way.

You and I are not perfect. If you have any sense of self, you know this is true. In your mind, using your power of abstraction, try to hold in your mind not something that is good or better, but the absolute best. This sheer perfection, the best, is God for whatever quality we are speaking of. This is too simplistic because God is personal, but this might help you contextualize.

So, if God is the absolute best in the virtue in which you are trying to improve, then He is also the goal. And not only that, if He is the Creator and sustainer of all things, then He is the One who moves an act to its completion. To be perfect is to be with He who is perfect, every step of the way. This means that the important thing is not our perfection at any moment, but our striving. By aiming correctly at the goal, and cooperating with the perfect good, then we are on the right track. I would argue that this means more to people, innately, than even achieving a goal. We are more compelled by a hero suffering willingly to overcome an obstacle than we are to even see the hero win.

What is Meant By "The Perfect is the Enemy of the Good"?

The enemy of the Good is not the perfect. For the Perfect One is the Good itself. What is the enemy of the good is perfectionism. Perfectionism is a form of pelagianism, an ancient heresy in which one is to pull themselves up by their spiritual bootstraps and will to be better. Simply by trying harder, the perfectionist believes that they can attain perfection.

Certainly, the perfect ideal must always be taken into account, because it gives us our goal, our terminus, our design. If we do not measure up to this perfection, then we have a few courses of action. We can discern that the path that we are pursuing is not the right one. We can continue to "try, try again." We can despair. We can resolutely continue to strive. With all the many courses of action, how can we know what to do?

We can be sure that we are on the right course only if we are sure of what we are aiming at. In the absence of a target, an arrow flying through the air would only be a hazard. If we are certain that our target is worthwhile, then despair is not an option and quitting is not an option. If the target is worthwhile, then continued striving is the proper course.

Being With the Perfect Rather Than Being the Perfect

Remember, that to be perfect is to be WITH the perfect rather than BEING the perfect. As we seek a goal, no matter how big or small, we need to ensure that it is well ordered to the highest good, who alone is perfect. We should not ask: "what do I want?" Because we will often get the wrong answer. Instead, we should ask "what does God want for me?"

If the notion of God makes you uncomfortable, then ask this subordinate question: "Where does the wisdom of the ages tell me that I should aim?" Human nature does not change and the societies and cultures over many millennia bear with them a great deal of wisdom for us to harvest.

To be with the perfect is to allow ourselves to be given wisdom, accept it, and apply it. Those who attempt to make their own perfection inevitably choose wrongly. The perfect is the enemy of the good, when the perfection comes from within us.

Just Do It

The U.K. author Paul Arden, in his book It's Not How Good You Are, It's How Good You Want to Be writes,

"Too many people spend too much time trying to perfect something before they actually do it. Instead of waiting for perfection, run with what you got, and fix it along the way."

I am certainly not endorsing doing something dangerous without a plan, but there is a lot of truth to what Mr. Arden has written.

This really gets to the heart of what most people mean when they say that "the perfect is the enemy of the good." They mean that an idea can die in committee before it ever gets put into practice. A project might continue to percolate until all of the passion is completely gone from it.

By following in the venerable traditions which came before, we give ourselves valuable guardrails. Morality is objective and the convictions of what has always been true protect us from erring egregiously as we press forward towards the good and perfect. Without these guardrails, we will fall headlong off a cliff of moral relativism and subjective narcissism.

The balance gives us this: we must move forward and act. We cannot be paralyzed by fear and a desire for everything to be perfect before it is actualized. But we must constantly refocus our aim at the highest good. For the Christian, this is where prayer comes in. For those of other faiths and even agnostics, this could be called meditation.

By refocusing our aim and working hard, in humility, we can have hope that we will come to the fullness of perfection. Rest assured, that if you get there one day, it will not be because of your own solo merit; it will be because of your cooperation with the highest good.

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Does the First Amendment of the Constitution Cover Freedom of Speech?

The United States of America is the freest nation on Earth, for the time being. The Supreme Law of the land continues to be the Constitution. The founding document of our great nation on its own is the crowning achievement of the Founding Fathers, but before its ratification, ten articles were included as amendments.

These ten articles became known as the Bill of Rights. The first of those rights, called the First Amendment, is:

"Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances."

Today, we are going to provide Free Speech 101: The Essential Guide. There are many things which ought to be said in the realm of freedom of speech, but these things are the roots, the essence of the topic.

What is Freedom of Speech?

The Constitution's First Amendment protects the nation from Congress attempted to make laws abridging the freedom of speech, or of the press. This is the cornerstone of a healthy democracy.

Geoffrey Stone and Eugene Volokh, in conjunction with the National Constitution Center, provide a fantastic layman's version of this freedom:

"Generally speaking, it means that the government may not jail, fine, or impose civil liability on people or organizations based on what they say or write, except in exceptional circumstances."

The Supreme Court has interpreted the Constitution as protecting speakers from any and all government agencies and officials. Further, "speech" and "press" refers to talking, writing, printing, broadcasting, the Internet, and other forms of expressing oneself.

Much to the chagrin of some, "freedom of speech also applies to symbolic expression, such as displaying flags, burning flags, wearing armbands, burning crosses, and the like (Stone, Volokh)."

What Circumstances Are Not Covered as Free Speech Under the First Amendment?

The American Civil Liberties Union (ACLU) has a reputation as a liberal organization, to put it mildly. However, in an article regarding free speech, the ACLU wrote:

"Over the years, the ACLU has represented or defended individuals engaged in some truly offensive speech. We have defended the speech rights of communists, Nazis, Ku Klux Klan members, accused terrorists, pornographers, anti-LGBT activists, and flag burners. That’s because the defense of freedom of speech is most necessary when the message is one most people find repulsive. Constitutional rights must apply to even the most unpopular groups if they’re going to be preserved for everyone."

Quite right! So, when is freedom of speech NOT covered by the First Amendment of the Constitution?

First, certain types of speech are considered "low" value to the Supreme Court and thus provide circumstances under which the First Amendment barely applies or does not apply. These are outlined, with references to specific cases by Stone and Volohk:

Defamation

True threats

"Fighting words"

Hard-core obscenity (such as highly sexually explicit pornography)

Child pornography

Commercial Advertising which is misleading

Second, if the speaker is in a special relationship to the government, they are less protected. Government employees, such as public school employees can be restricted, even in the content of their speech.

Third, the government can restrict speech under certain circumstances which are irrespective of content. For example, restrictions on noise, blocking traffic, and large distracting signs are constitutional, if they are reasonable. However, a law prohibiting demonstrations in public parks or handing out leaflets on public streets would be unconstitutional.

Who was John Stuart Mill and What Did He Believe About Speech?

Where did the American notion of freedom of speech which we possess come from? The lion's share of that work belongs to the British philosopher John Stuart Mill. In his 1859 book, On Liberty, Mill provided a bold argument for freedom of speech.

Mill believed in the freedom of speech to discuss any topic at all, without molestation. The fullest expression of liberty in his mind was following topics of conversation to their logical limits. Social niceties be damned.

He did, however, hold to what is called the "Harm Principle." Writing on this subject, Mill says, "... the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others (Mill, J.S., 1978. On Liberty, Indianapolis: Hackett Publishing)." Application of this principle is the subject of not a few debates. However, it is important to take note of this principle because it is the default liberal position on almost everything. "Well... I'm not hurting anyone!!!"

To find the most liberal position's boundaries, we need only determine if someone would be harmed by someone's else's free expression. Important to distinguish, however, is that Mill would not have argued that freedom of speech be limited simply because a person was harmed. Only when speech causes direct and clear harm should it be limited.

What are the Critiques of John Stuart Mill? Do They Bear Any Merit?

The extreme liberal position of John Stuart Mill was an important contribution to the debate on freedom of speech. Many topics would have remained undiscussed due to taboos and socially acceptable limits. One important critique comes from an article in the Boston Review by Jacob Stanley in 2018. Stanley rightly points out that, "Disagreement requires a shared set of presuppositions about the world. Even dueling requires agreement about the rules."

In his estimation, John Stuart Mill believed that "true belief becomes knowledge only by emerging victorious from the din of argument and discussion, which must occur either with actual opponents or through internal dialogue." Stanley, therefore, argues that false claims and conspiracy theories must be defended, if we are to have a chance of achieving knowledge. Stanley, however, recognizes the limits of the idea of a "marketplace of ideas" saying that human nature does not really allow for the truth to always prevail.

This pragmatic view seems to provide a tempering of John Stuart Mill's unadulterated view of freedom of speech. We must understand our own limitations, as humanity, if we are to understand what freedom of speech offers us. We also cannot forget what freedom of speech requires of us!

Taking Offense

Presently, hate speech and taking offense are unfortunately conflated. Hate speech is determined based on the intention of the speaker. Whereas, taking offense is based on the decision of the hearer. They are not the same.

In fact, sometimes a person might say something which another person takes as offensive. Let us imagine, though, that the thing which the speaker said is absolutely true and the problem is with the hearer being out of step with the truth. At this point, we can start analyzing whether what was said needed to be said. Did it need to be said in the way that it did? Did it need to be said in the circumstances that it did? Did it need to be said by that speaker to that hearer at that time?

We need to dispel this myth that we have a right to not be offended. Sometimes we need to be offended. We are not perfect, not one of us. And so, if a truth is given to us, we need to be receptive, even if it hurts. That is how we grow.

So, it would seem that freedom of speech extends to being offensive? But what about offensive statements which are not based in reality and actually point to a deeper more problematic issue under the surface? True hate speech causes offense, more often than not. But it is not the offense which is the primary issue. Hate speech can do injustice to privacy, equity, and security. Speech which shows a blatant disregard for the equity of people based on skin color, religion, sexual orientation, or gender (biological sex - male or female) which intends harm, cannot be under freedom of speech. No one is free to threaten harm.

The Limits of Freedom of Speech and Our God-Given Rights

I have no desire to opine on every possible aspect of freedom of speech in which limitations might be appropriate. Instead, I want to call us back to seeing freedom of speech as a right which necessarily is accompanied by responsibility. Here I am going to stray into philosophy rather than legality. To be clear, I am not going to be discussing what is constitutional or not, but rather stating what I believe to be right or not.

Rooted in respect for human dignity, all are called to seek the common good. An integral part of securing the common good is protecting the basic and inalienable rights of all people. This begins with the right to life. Mothers and fathers have a responsibility to protect their children (from the first moment of his or her existence) to the best of their ability.

Generally, the best decision is made at the local level. And so, each family must make decisions for themselves and their neighbors. These micro-communities need to serve their macro-communities. Those communities need to serve the common good of the state, then the nation, then the world. Our rights do not come primarily from our government. They begin at home. They begin with life.

Responsibility Accompanies Rights, Always

In justice, as we seek the common good, we exercise these rights, but we must never lose sight of the accompanying responsibilities. Put another way: we are not given rights by the Creator to be kept for our sole use. When it comes to speech, we do not have freedom of speech so much as freedom FOR speech. Our rights are geared towards our duties and responsibilities. We have to use our gifts and powers well. As Pope John XXIII wrote well in his 1963 letter Pacem in Terris:

"... in human society one man's natural right gives rise to a corresponding duty in other men; the duty, that is, of recognizing and respecting that right. Every basic human right draws its authoritative force from the natural law, which confers it and attaches to it its respective duty. Hence, to claim one's rights and ignore one's duties, or only half fulfill them, is like building a house with one hand and tearing it down with the other (30)."

When we speak, we do not have a license to say whatever we would like. Certainly, we have the protected right to do so in the United States, under certain limitations. But I am arguing that we should use our freedom of speech wisely. By using it well, our words will have greater impact. Our well-chosen words will add social value and lift our neighbors up. Let us build up this common house and humanity, rather than tear it down.

Thanks for reading Will Wright Catholic! Subscribe for free to receive new posts and support my work.

Sources:

https://constitutioncenter.org/interactive-constitution/interpretation/amendment-i/interps/266

What is free speech? What is not considered free speech?

https://plato.stanford.edu/entries/freedom-speech/

Freedom of Speech entry at Stanford

https://www.mtsu.edu/first-amendment/article/1258/john-stuart-mill

1st Amendment Encyclopedia

http://bostonreview.net/politics-philosophy-religion/jason-stanley-what-mill-got-wrong-about-freedom-of-speech

Liberal critique of John Stuart Mill

https://www.aclu.org/issues/free-speech

ACLU on Freedom of Speech

https://constitution.congress.gov/constitution/amendment-1/

Text of the 1st Amendment

https://www.americanbar.org/groups/crsj/publications/human_rights_magazine_home/the-ongoing-challenge-to-define-free-speech/in-the-age-of-socia-media-first-amendment/

Free speech and the internet

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My Favorite Maxim - Seldom Affirm, Never Deny, Always Distinguish

My favorite maxim is "Seldom affirm, never deny, and always distinguish." A maxim is a short, pithy statement which communicates a truth or a rule to live by. In my own experience, there are few phrases which have gotten more mileage. Of course, I should qualify that I am referring to maxims which are not contained in Sacred Scripture. The Bible is filled with pithy, life-giving statements because it is the inerrant written word of God, revealed by Him for our good. But, of the maxims put to paper by men, this is my favorite.

The phrase "Seldom affirm, never deny, and always distinguish" has been passed down by the Dominican Order of Preachers and is attributed to the 13th Century master St. Thomas Aquinas. The truth of this maxim shines forth in its practicality. Like any virtue, the desire to make the right distinctions is a balancing act.

Never Deny - Leave Room for Truth

First and foremost, we cannot deny anything out of hand. There is always some kernel of truth in whatever is being discussed. Further, if someone has brought a claim, idea, or question to you, then it matters to them. Therefore, out of charity, we should not outright deny what we have been brought, lest we push our interlocutor away unnecessarily. Always in charity, we first listen before we respond.

As the Prayer of St. Francis says so beautifully, "seek first to understand rather than be understood." And as the Lord says, speaking of all the many good things that we seek in the world: "Seek first the kingdom of God and his righteousness, and all these things will be added to you (Mt. 6:33)." We do not receive by anxiously projecting our own values first. We have to seek what God wants in any situation, which is always guided by charity.

Besides, G.K. Chesterton once said it well, "A heresy is a truth gone mad." And St. Thomas More said, "Never was there a heretic who spoke all false." Even Satan can speak some truth, as we see in his quoting of Scripture to Christ, and even he himself, Enemy of the Good, exists and therefore shares in some goodness by virtue of his being.

Therefore, anything that is stated is unlikely to be completely wrong. As we answer, we must leave room for truth by never denying outright what is being presented. We do so to our own peril.

Seldom Affirm - Let Your "Yes" Mean "Yes"

If we are slow to deny, we must be nearly as slow to affirm. As Jesus says in the Sermon on the Mount: "Let what you say be simply 'Yes' or 'No'; anything more than this comes from evil (Mt. 5:37)." Our "yes" must mean "yes" and our "no" must mean "no." If a proposition or idea is posed to us by another human being, the likelihood that it is 100% completely correct is low. Just as we do not want to deny outright and throw away some truth, we do not want to admit untruth alongside truth. To say "yes" and affirm something which has some mixture of untruth is like drinking water with just a little bit of poison.

Practically speaking, human beings think quickly. If you grant ground to your interlocutor by affirming their statement unequivocally, then they might be misled to think that you agree with everything that they have said. Chances are, you have a distinction you might want to make. But it will seem like backtracking if you then seem to change course on something that you have already granted.

Always Distinguish - Making the Right Distinctions

"Same difference!" - To make a distinction without difference is useless. When this is employed, it generally is linguistic only and does not correspond to reality. There is a legal phrase in Latin which says "de minimis non curat lex" which means "the law does not concern itself with trifles." For example, someone could say, "I only stretch the truth; I didn't lie." Well, of course stretching the truth means to lie. It is a distinction without difference.

So, what is the right distinction to make? Making distinctions is about describing boundaries, not things. Instead of allowing things to be unbounded and free floating, a distinction acclaims what a thing is not or what it is. True, we can over-define things, but the subject of this article is about striking the right balance.

We also want to make sure that we are not trying to "win an argument" with distinctions. To distinguish is to search for the truth. You could visualize it as drilling deeper into the Earth's Core to study something in greater detail or soaring higher into the sky to get an aerial view. In both cases, we have a change of perspective. The subject being studied has not changed, however.

In making distinctions, it is important to sort out what is important and germane to the conversation and what is not. Perhaps a distinction is important to you, but is not important to your interlocutor. In this case, you have to be self-reflective and determine if you 1) are wrong, 2) need to change how you are presenting something, 3) you have made a distinction without difference, or 4) if the conversation has reached an impasse.

We must never assume that we have the same meaning of a word as our interlocutor, especially today when so many words are made up out of whole cloth. Practically, we can ask for clarification. "When you said this, did you mean ....?" This allows the interlocutor to clarify, allows you to understand, and then gives you a foundation to respond.

Putting It All Together

Conversation is based on human relationships. We must be interested in seeking the truth, not in being right or convincing anyone of anything. If what we say is true and the reasoning is sound, then the interlocutor will be convinced by the weight and ring of truth.

In the context of faith, the Holy Spirit is the agent of conversion, not us. As a believer that all truth is God's truth, I think this holds for any subject of conversation. This takes the pressure off of us in terms of "winning."

Next time you are having a conversation, try to take a step back and apply this maxim. In charity, seldom affirm what is being said so that you do not unwittingly grant an untruth. Never deny what is being said outright, lest you throw out the baby with the bathwater. And always distinguish. Making the right distinctions is the spice of life and is indispensable to living a peaceful life.

This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit willwrightcatholic.substack.com