Tag Archives: spiritual maternity

Saint Monica

saint-monica.jpgEveryone ought to have a “Saint Monica” figure in their lives. The sainted mother of Saint Augustine is the patron of spiritual maternity. Even though Monica was the biological mother of Augustine, she worked hard in the spiritual realm to get her son to give himself to Christ and his plan rather than his own plan of self-destructive behavior. Her constant prayer, fasting and good works all contributed to Augustine’s conversion. The collect for today’s Mass speaks volumes.

The Church prays
O God, who console the sorrowful and who mercifully accepted the motherly tears of Saint Monica for the conversion of her son Augustine, grant us, through the intercession of them both, that we may bitterly regret our sins and find the grace of your pardon.

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Saint Catherine of Siena: ambassador, woman of holiness & spiritual mother

Pope Benedict spoke in his General Audience today of the great 14th century Dominican sister, Saint Catherine of Siena, holy woman, ambassador, truth-speaker, Doctor of the Church and spiritual mother. His choice of saint could not have been better since the presence of many of the new cardinals were in attendance. Rome Reports provides a brief video clip on the papal address.

St Catherine of Siena PGiovanni.jpg

Today I would
like to speak to you about a woman who has had an eminent role in the history
of the Church. She is St. Catherine of Siena. The century in which she lived —
the 14th — was a troubled time for the life of the Church and for the
whole social fabric in Italy and Europe.

However, even in
the moments of greatest difficulty, the Lord does not cease to bless his
People, raising men and women saints who stir minds and hearts, bringing about
conversion and renewal. Catherine is one of these and still today she speaks to
us and pushes us to walk courageously toward sanctity to be disciples of
the Lord in an ever fuller sense.

Born in Siena in 1347 to a very numerous
family, she died in her native city in 1380. At 16, moved by a vision of St.
Dominic, she entered the Dominican Third Order, in the feminine branch called
the Mantellate. She stayed with her family and confirmed the vow of virginity
she made privately when she was still an adolescent; she dedicated herself to
prayer, penance, and works of charity, above all for the benefit of the sick

her fame for sanctity spread, she became the protagonist in an intense activity
of spiritual counsel, dealing with all categories of persons: nobles and
politicians, artists and ordinary people, consecrated persons, ecclesiastics,
and including Pope Gregory XI, who at that time resided in Avignon and whom
Catherine exhorted energetically and effectively to return to Rome. She
traveled a lot to solicit the interior reform of the Church and to foster peace
between states. For this reason also the Venerable John Paul II declared her
co-patroness of Europe: so that the Old World would never forget its Christian
roots that are at the base of its journey and continue to draw from the Gospel
the fundamental values that ensure justice and concord.

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ENDOW: a new Feminism Catholic style

ENDOW.jpgENDOW (Educating on the Nature & Dignity of Women) is a Catholic educational program bringing women together to discover what it means to be a woman, made in God’s image and likeness holding a God-given dignity known in being a person. ENDOW is a new feminism promoting the beauty of being a woman.

ENDOW is work was begun in the Archdiocese of Denver and because of its importance the archbishop gave ENDOW a moral standing in the Church by making it a private juridic person. ENDOW exists in 87 dioceses in the USA and a few in Canada. Before ENDOW begins its work in a particular (arch)diocese it asks the permission of the diocesan bishop for his approval and blessing.
The Religious Sisters of Mercy (Alma) helped to write the formation materials aimed at cultivating a true sense of what it means to be a woman through faith, friendship and formation. ENDOW is oriented to the various ages of women in the groups. Age differential helps women work with each other based on experience and wisdom. 
What is a woman’s human dignity? Why is it important to have an appreciation for a woman’s human dignity? First, we have to understand and accept that our value comes from God the Father; that the God created us specifically. Second, we need to have understanding that we live in a relationship of love of/with God, self and the other. Love is sacrificial (sometimes we have to give up our plans for the sake of another) and we find ourselves in giving ourselves to another. Only in self-giving love do know who we are as persons. Therefore, our personhood is not determined by the culture at large. John Paul taught us that all people, particularly women as we are speaking of here, can humanize the context of our lives (at work, home, among friends), it is a special gift of being woman. People like John Paul and Benedict, and others, have said that  the whole world change for the better if you can change woman’s heart, form and heal the hurt of women. The culture has radically hurt women over the centuries that need for healing. Learning and living the truth of our personhood in light of what God intends for us to be will have implications for our lives in the areas of relationships, sex, work, having a healthy psychology, physicality, etc.
Find out by reading about a woman’s dignity as developed on Pope John Paul II’s Letter to Women and Mulieris Dignitatem.
This is not a self-help program. It is an educational program in contact with the Lord. God determines who we are as persons, made in His image and likeness. Courses proposed by ENDOW are offered for adults and youth; it’s supposed to be parish based but some study circles may happen at home; groups of 8-12 are generally the norm. Study guides and leader training guides are available. The idea is to function more-or-less like a “book club” but the work done on a text is meant to dig deeply into faith formation of/for women among friends.
I would hope parishes and Catholic chaplaincies at high schools and universities would adopt the ENDOW methodology.

John Paul II and the Development of a “New Feminism”

Sr Sara Butler.jpgThe April 2010 issue of Inside the Vatican (18:4) published a special commemorative issue observing the papal death of John Paul II and the papal election of Benedict XVI. The editor asked various people to write their memories of one of the popes. Sister Sara Butler, MSBT, a professor of dogmatic theology at St Joseph’s Seminary -Dunwoodie, New York, offered her thoughts on Pope John Paul’s contribution to feminist thinking. Sister Sara is a published author and a member of the Anglican-Roman Catholic Dialogue and the International Theological Commission. Sister remembers:

Looking back over the papacy of the Servant of God John Paul II, I find myself especially grateful for the initiative he took in addressing the feminist critique. The Pope did this in his Letter to Women (1995), his apostolic letter On the Dignity and Vocation of Women (Mulieris dignitatem, 1988), and his ground-breaking catecheses on the “theology of the body.” He not only acknowledged the positive contributions of feminist scholarship and offered needed clarifications and correctives in response to their objections; he also spelled out his own appreciation of the “genius” of women and took steps to promote their increased participation in the Church and in the social order. Since the Pope’s death, we are already beginning to see the fruits of his recommendation that Catholic women undertake to develop a “new feminism,” consistent with Catholic doctrine (Evangelium vitae, par 99). In my opinion , it is hard to overestimate the contribution Pope John Paul II made to meeting this contemporary challenge.

Spiritual Maternity in Saint Catherine of Siena

‘Finish Your Life on the Cross’: Spiritual Motherhood in Saint Catherine of Siena’s Letters to Priests” by Sister Gabriella Yi, O.P was published in L’Osservatore Romano (August 12th-19th English edition). The author, Sister Gabriella Yi, O.P., is a member of the Congregation of St. Cecilia in Nashville, TN (also known as the Nashville Dominicans). A few times in the past I have posted some items on spiritual maternity and its necessity in the Church today, especially in the life of the priest.

At the foot of the cross, in the heart of the redemption, Our Lord Jesus Christ instituted a “new motherhood of Mary,” as he entrusted his mother to his beloved disciple and his beloved disciple to his mother. From this entrustment flows Our Lady’s spiritual motherhood of each member of Christ’s body, the Church, and especially her motherhood of his priests. Her maternal care for each priest was brought to our attention in a particular way by the Congregation for the Clergy’s teaching that, in union with Mary, all women are invited to live out their vocation to spiritual motherhood by offering their prayers and sacrifices for the salvation of souls and the holiness of Christ’s priests.

In his 1988 apostolic letter, Mulieris Dignitatem, Pope John Paul II speaks of motherhood and virginity as two important and related dimensions of a woman’s vocation. He describes how the vocation to motherhood is inscribed in the very being of a woman: she is not only physically but also psychologically endowed with the capacity to create a space within herself for another human being. John Paul speaks of this as a special “entrustment” that God has made to woman; she has the beautiful privilege of bringing forth new life into the world by the generous use of her feminine gifts.

Even those called to a life of consecrated virginity are not excluded from this vocation to motherhood. For them, John Paul says, there is the possibility of “a different kind of motherhood: a motherhood ‘according to the Spirit’. “In the life of consecrated women, this motherhood “can express itself as concern for people, especially the most needy….” John Paul is careful to point out that this concern for others on the part of consecrated women is motivated by spousal love for Christ. Just as natural motherhood is the fruit of the spousal love in marriage between husband and wife, spiritual motherhood is the fruit of the spousal love in religious life between the consecrated virgin and Christ.

What may come as a surprise to some is John Paul’s insistence that spiritual motherhood is not limited to unmarried women: “And does not physical motherhood also have to be a spiritual motherhood, in order to respond to the whole truth about the human being who is a unity of body and spirit?” John Paul II evidently sees it as an important dimension of every woman’s vocation.

The doctor of the Church who most clearly articulates this vocation to spiritual motherhood is the 14th century Dominican tertiary Saint Catherine of Siena, who is perhaps best known for the prayers, sacrifices, and counsel she offered Pope Gregory XI in his decision to return the papacy from Avignon to Rome. In looking to her as a model of spiritual motherhood for priests, we discover that Catherine teaches not only by the example of her prayers and sacrifices, but also by the counsel she offers in her letters: “See that in everything you turn to Mary as you embrace the cross,” “Make your home in the pulpit of the cross,” and “Finish your life on the cross,” encouraging her spiritual sons to identify themselves ever more closely with Christ the High Priest. Catherine’s spiritual motherhood, as seen in these letters, offers us a rich source of inspiration as we enter into this “Year for Priests.”

Catherine’s letters to priests often include words of encouragement in times of difficulty, as she writes to Blessed Raymond of Capua, referring to herself in the third person: “I’ve heard from a servant of God who constantly holds you before God in prayer, that you have been experiencing tremendous struggles and that your spirit has been overtaken by darkness because of the devil’s illusions and deceits.” With this image of holding a soul before God in prayer, as a mother holding her child out so that its Father might take it up into his arms, Catherine reveals the maternal quality of her prayer. With a mother’s intuition illumined by the Holy Spirit, she perceives the spiritual darkness he has fallen into and explains the enemy’s tactics: “He wants to make you see the crooked as straight and the straight as crooked, and he does this to make you stumble along the way so you won’t reach your goal.” In the face of such diabolical attempts to impede his priestly ministry, Catherine assures Raymond, “But take heart. God has provided and will continue to provide for you, and his providence will not fail you.” A priest’s confidence is to be placed, not in himself, where it is sure to fail, but in God’s providential care for him, especially in the form of his mother. As Our Lady’s maternal love for her son embraced him from the moment of his Incarnation to his death on the cross, so, too, does her maternal love embrace his priests in her constant intercession for them. Thus, they can entrust their priestly hearts wholly to hers, especially in times of discouragement, as Catherine advises, “See that in everything you turn to Mary as you embrace the cross.”

But it is not enough to embrace the cross-it must be mounted, as Catherine explains in her letter to Frate Bartolomeo Dominici: “After the fire of the Holy Spirit had descended on [the disciples], they mounted the pulpit of the blazing cross, where they felt and tasted the hunger of God’s Son, his love for humankind.” With this striking image, Catherine expresses the complete identification of Christ and his priests on the cross, blazing with the fire of divine charity, where they feel what he felt and taste what he tasted in his all-consuming love for us. Only from such a pulpit of divine charity do the words of priests wield supernatural power: “Then their words came forth as does a red-hot knife from a furnace, and with its heat they pierced their listeners to the heart and cast out the devils.” Indeed, many of Catherine’s own listeners were pierced to the heart, not only by her words, but also by those of the priests to whom she sent them in the pulpit of the confessional. Whether he is casting out devils in the confessional or at the altar, the pulpit of the cross is where the priest of Christ belongs, as Catherine implores, “So, my dearest son, I beg you-it is my will in Christ Jesus-make your home in the pulpit of the cross.”

From this pulpit, a priest of Jesus Christ engages in a battle for souls, beginning with his own, which is why in her letter to Frate Ranieri Catherine urges, “I long to see you a real knight, fighting against every vice and temptation for Christ crucified with a true holy perseverance.” With such chivalric imagery, she appeals to his masculine instincts for battle and adventure, as she continues, “For it is perseverance that is crowned. You know that victory is achieved by fighting and perseverance. In this life we are set as on a battlefield and we must fight courageously, not dodging the blows or retreating, but keeping our eyes on our captain, Christ crucified, who always persevered.” Just as no soldier goes into battle at his own initiative, but solely at that of his captain, so too must a priest take his commands from Christ, who:

. . . didn’t give up when the Jews said, ‘Come down from the cross!’ Nor did the devil or our ingratitude make him give up fulfilling the Father’s command and our salvation. No, he persevered right up to the end, when he returned to the eternal Father with the victory he had achieved, the victory of having rescued humankind from darkness and given us the light of grace once again by conquering the devil and the world with all its pleasures. And it killed him: this Lamb took death for himself in order to give us life; by his dying he destroyed our death.

Finally, as no soldier dies for an abstraction he holds, but for a beauty he loves, so too must Christ’s priests live and die for love of the beauty of his bride, the Church. Hence, Catherine concludes her letter to this priest simply with, “Finish your life on the cross.”

In these letters to Blessed Raymond of Capua and other priests, the voice of Saint Catherine of Siena as a spiritual mother is unmistakable. The authority with which she speaks is that of one whose spousal love for Christ united her so closely to him that his desire for the salvation of souls and the holiness of his priests has become her very own. As Catherine joins “that gentle mother Mary” in interceding for Christ’s priests, she invites us to do the same. In light of the Congregation for the Clergy’s document calling for spiritual mothers for priests and Pope Benedict XVI’s dedication of the current year as a “Year for Priests,” a rediscovery of this spiritual mother’s letters to priests could not be more timely.

About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement, and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]yahoo.com.
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