Saint Clare of Assisi

More than anything else that can be said of the life of Saint Clare of Assisi it is her example of being at the foot of the life-saving Cross. This icon shows us that the cross means sacrifice and service. An abbess, as an example of what the Lord would do, washes the feet of the disciples.

Saint Clare’s radical example is not easy to follow but I think it ought to be an aspiration. May she show us the path to the Lord. I believe that Clare opens a door of what Christian discipleship means.

Prayers for the Poor Clare nuns.

Francis’ Mass on the feast of St Ignatius 2013, recap

My friend Michael who was present for the papal Mass on the feast of Saint Ignatius on July 31st and posted this recap video. It’s nicely done and it captures a beautiful sensitivity between the the Jesuit bishop of Rome and his brothers who live and work in Rome. A blog post on the papal Mass can be read here.

I posted His Holiness’ homily here so that you can pray with it.

Saint Ignatius of Loyola pray for the Pope, the Church and all of us.

Saint Lawrence

The liturgical and pious legend tells us that when the Deacon Lawrence was asked by the Emperor Valerian and civil authorities to turn over the Church’s treasures (money, vessels, chalices, clothing, etc.), Lawrence gathered the poor, elderly and weak presenting them as the Church’s as the treasures. The holy deacon had the ecclesiastical position that today we would call archdeacon, the one deacon who attended to the material affairs of the Church. Like his mentor Sixtus II and bishop (whose feast was celebrated a few days ago), Lawrence was met his Lord and God with a martyr’s love. Tradition tells us that he was martyred on a grid iron over flames, i.e., BBQ.

Like our current Holy Father, based on the gospel and the Jesuit charism, he has lifted our awareness for the marginalized showing us how very central to our gospel living these gifts are. Let us pray for a deeper love for the poor.

Saint Lawrence is buried in a basilica church dedicated to him outside the original walls of Rome. It’s also the place where Pope Pius IX is buried.

On this feast of the Sainted Deacon Lawrence, let’s pray for all deacons.

Saint Lawrence, pray for us.

A monk and his Coke at 92

 

Father Bernardo Francesco Gianni, a Benedictine monk of the Olivetan Benedictine tradition posted this image of one the monks with whom he lives, Don Nicola. This witness of Christ and the Benedictine charism is 92 years old celebrating 75 years of monastic profession. He’s enjoying pranzo with a Coke.

Our Lady, Queen of monks, pray for more vocations.
Saint Benedict and Saint Scholastica, pray us.
Saint Bernard Tolomei, pray for Don Nicola.

May God bless Don Nicola today, and in the years to come.

Saint Teresa Benedicta of the Cross

The Church’s sacred Liturgy recalls for us an important 20th century woman, scholar and convert, Saint Teresa Benedicta of the Cross. She is known in history as Edith Stein who became a professed member of the Discalced Carmelite Order.

Stein made a significant impact on many people because of her extraordinary witness to Jesus Christ and His Church. This is especially true for Blessed John Paul II who himself is said to have had a “Carmelite soul,” so much so one wonders if he really did have a vocation to the Carmelite charism. When John Paul beatified Stein he said,

“We bow down before the testimony of the life and death of Edith Stein, an outstanding daughter of Israel and at the same time a daughter of the Carmelite Order, Sister Teresa Benedicta of the Cross, a personality who united within her rich life a dramatic synthesis of our century. It was the synthesis of a history full of deep wounds that are still hurting … and also the synthesis of the full truth about man. All this came together in a single heart that remained restless and unfulfilled until it finally found rest in God” (1 May 1987, Cologne).

It is well known that her intellectual mentor was the renown philosopher Edmund Husserl whose view of reality and our perception of it turns on end the Kantian method. Stein later became a collaborator with Husserl in his phenomenology. Moreover, data tells us that Husserl’s phenomenology led many Christianity. At the same time Stein met the philosopher Max Scheler who suggested that she look into the claims of Catholicism. She read Saint Teresa of Avila’s autobiography and the rest is history.

Edith Stein’s life and acceptance of the beauty, goodness, and truth of the Christian faith was a liturgical procession: born during the Feast of Tabernacles, baptized on feast of the Circumcision of the Lord; confirmed on the feast of the Purification of Mary and later entered Carmel during Jewish feasts of purification and the Church’s approach to the feast of Christ the King and then Advent of 1934. At her final profession of vows on 21 April 1938, Eastertide, Sister Teresa Benedicta wrote the words of Saint John of the Cross: “Henceforth my only vocation is to love.” Her final work was to be devoted to this author. Hers was a liturgy that gave voice to a new epiphany of being a woman of two covenants, that of Abraham and Jesus. One leads to the other. She said,  “I had given up practicing my Jewish religion when I was a 14-year-old girl and did not begin to feel Jewish again until I had returned to God.”

Before her desire to enter the Carmelite monastery was realized –she needed time to better comprehend the grace of conversion– Stein was following the indications of  Benedictine Archabbot Raphael Walzer of Beuron Abbey who wanted her to speak widely on issues pertaining to women. She said of her time, “During the time immediately before and quite some time after my conversion I … thought that leading a religious life meant giving up all earthly things and having one’s mind fixed on divine things only. Gradually, however, I learnt that other things are expected of us in this world… I even believe that the deeper someone is drawn to God, the more he has to ‘get beyond himself’ in this sense, that is, go into the world and carry divine life into it.”

The rest you know. The Nazi regime hated Jews, including intelligent Jewish convert Catholic women. Sister Teresa was vigorously pursued, as well as many others ,and she tragically died. She was canonized on 11 October 1998.

John Paul named Saint Teresa Benedicta a Co-Patroness of Europe, who, “Even after she found the truth in the peace of the contemplative life, she was to live to the full the mystery of the Cross” (Apostolic Letter Spes Aedificandi).

Knights of Columbus move to the Ukraine and Lithuania

The Knights of Columbus has now moved to new parts: the Ukraine and Lithuania. Great news! In 2006, the KofC  expanded to Poland with great hope and success. The natural progression in Eastern Europe is now to the peoples of the great East and Baltic states.

The roots of this move is heard in the 2005 homily of Cardinal Lubomyr Husar, MSU, now the Major Archbishop emeritus of the Ukrainian Church where he expressed in clear terms his hope that the Knights would come to his country. Let’s recall that in his early life, Cardinal Husar was a member of the Stamford Eparchy. Hence, he is a first hand witness to the good work of the Knights of Columbus in Connecticut, the USA, indeed, worldwide.

The Knights just completed their 131st convention in San Antonio. They wrote the following note on their webpage.

The Archeparchy of Philadelphia for the Ukrainians posted this announcement on their blog, The Way.

May God be glorified!

Cardinal O’Malley highlights Pope’s tenderness and compassion for others, but the media doesn’t listen

The people in the media sometimes hear the same words as everyone else does at the same time but they just don’t seem to get the story correct. Misinformation is generated and passed as correct thus obscuring the truth. I want to believe that media professionals are not extraordinarily ideological as much as they have are unable to connect the dots and to think theologically; they have little interest in matters of religion, plus there’s a tendency to reduce what is said to a least common denominator because there is no perceived value in the story. Lack of interest breeds misinformation.

Thinking in a public way the other day, Boston’s Cardinal O’Malley spoke of Pope Francis in these terms: “his tenderness which is not the virtue of the weak but a sign of strength of spirit and a capacity for concern and compassion, for genuine openness to others, for love.” However, what the press reported was that Pope Francis is only concerned for to love others and soft on life issues thus is changing the Church’s teaching on matters like abortion. But that’s not what the cardinal said, nor what the pope thinks and teaches us. The pope has demonstrated that his belief and teaching is in continuity with his predecessors and that he upholds each iota there is in biblical and magisterial teaching. See, for example, Francis’ various homilies and talks in recent months: June’s Evangelium Vitae Day, the Day of Life address in July, his message to the bishops of Latin America and to the Knights of Columbus.

What O’Malley said, in part, was the following:

Some people think that the Holy Father should talk more about abortion. I think he speaks of love and mercy to give people the context for the Church’s teaching on abortion. We oppose abortion, not because we are mean or old-fashioned, but because we love people. And that is what we must show the world. Recently I read about an American relief worker in Africa, who reported on being at a camp for a food-distribution line, it was very chaotic, even scary. He could see that they were running out of food and that these starving people were desperate. At the end of the line, the last person was a little nine-year-old girl. All that was left was one banana. They handed it to her. She peeled the banana and gave half each to her younger brother and sister. Then she licked the banana peel. The relief worker said at that moment he began to believe in God.

We must be better people; we must love all people, even those who advocate abortion. It is only if we love them that we will be able to help them discover the sacredness of the life of an unborn child. Only love and mercy will open hearts that have been hardened by the individualism of our age.

Sean Cardinal O’Mally, OFM Cap
Archbishop of Boston
Address to the Knights of Columbus Convention, excerpt
San Antonio, Texas

Whatever is said by the media about the pope these days needs to be fully scrutinized for its accuracy. You need to read the texts yourself; do your own homework; don’t let other digest what the teaching authority of the Church supposedly said, use your critical thinking skills. Secular news agencies, including some of the Catholic news agencies, count on you not doing your own work –they are happy to do the thinking for you. Some media elites are able to discredit the Church through the person of the pope as well as others because they hope you won’t notice coupled with the fact they accept what the bible and the Church teaches; if the media people don’t believe in the biblically revealed vision of life and happiness that the Church teaches as beautiful, good and true, then how could we accept at face value that they are conveying fact.

Opposition to abortion, care for the elderly, visiting the imprisoned, concern for the poor, uneducated and marginalized are some of the many ways the Church defines human dignity, love and happiness. The embrace of all human beings regardless of status in society is the Church’s way of life.

Witness to marriage, family and dignity of all life, Pope Francis tells KofC

Conscious of the specific responsibility which the lay faithful have for the Church’s mission, he invites each Knight, and every Council, to bear witness to the authentic nature of marriage and the family, the sanctity and inviolable dignity of human life, and the beauty and truth of human sexuality. In this time of rapid social and cultural changes, the protection of God’s gifts cannot fail to include the affirmation and defense of the great patrimony of moral truths taught by the Gospel and confirmed by right reason, which serve as the bedrock of a just and well-ordered society.

Pope Francis to the Knights of Columbus
San Antonio Convention 2013, excerpt

Saint Dominic

In 2016, the Order of Preachers, the Dominicans, will observe 800 years of being an approved form of life in the Church. The Dominican family of nuns, friars, sisters, and laity –indeed, the whole Church, can be grateful to God for the genius of Saint Dominic. The image to the left expresses the Dominican charism as given by God through apostolic imitation of Saints Peter and Paul, and below, there is the narrative of the Order being under the mantle of Our Lady. Without these two bookends, the Order of Preachers is nothing. May we all follow this heavenly guidance.

Dominic was wrapt in spirit unto God. And he saw the Lord with the Blessed Virgin standing on His right hand… And looking about him he saw religious of every Order standing before God, but of his own he did not see one. Then he began to weep bitterly… but our Lady beckoned him with her hand to approach. Nevertheless he did not dare to come until our Lord also in His turn had made him a sign to do so. He came therefore and fell prostrate before them, weeping bitterly. And the Lord commanded him to rise and when he was risen, He said to him, “Why weepest thou thus bitterly?” And he answered, “I weep because I see here religious of all Orders except mine own.” And the Lord said to him, “Wouldst thou see thine own?” And he trembling replied, “Yes, Lord.” Then the Lord placed His hand on the shoulder of the Blessed Virgin and said to the blessed Dominic, “I have given thine Order to My Mother.” …Then the Blessed Virgin opened the mantle in which she seemed to be dressed, and extending it before the eyes of Dominic so that its immensity covered all the space of the heavenly country, he saw under its folds a vast multitude…

Augusta Theodosia Drane
The History of St. Dominic, Founder of the Friars Preachers

Gay men and the priesthood: change in content, or difference in style?

This morning a friend asked me about Pope Francis’ statement on the plane ride to Rome coming from Brazil about gay men and the priesthood: did the pope change the Church’s teaching? No, was my reply. The teaching is not changed as the Pope echoed what the Catechism teaches. What the Pope did, I told Harry, was to emphasize a pastoral approach of mercy and helping each person attain a mature Christian faith, and that the Church has always held this approach but frequently gets forgotten due the subject. The approach of Pope Francis is to speak about the merciful face of Jesus Christ; but I have to say, Benedict also said as much but he was often roundly dismissed because of some people’s ideology. Hence, there is a line of continuity in the teaching and style of Pope Francis and Pope Benedict XVI. I don’t see the hard differences between the two.

Aaron Taylor wrote the following piece, “Francis and Benedict on gay priests,” for On the Square published online at First Things (7 August 2013). Taylor’s piece is a short but good piece covering the basic matters at hand; gives perspective that can’t be dismissed. I recommend the article.

Given the ruckus over Pope Francis’ comments on homosexuality, one could make the mistake of thinking he had announced a revolutionary change, not restated basic Christian doctrine:

If a person is gay and seeks the Lord and has good will, who am I to judge that person? . . . These persons must never be marginalized, and “they must be integrated into society.” The problem is not that one has this tendency. No, we must be brothers.

While the substance is old as the Gospel, the form is not what we are used to. Secular journalists are likely to see an irreconcilable contradiction between the Pope who made these comments and the Cardinal who warned that same-sex marriage is a “total rejection of God’s law engraved in our hearts,” a “move by the father of lies that seeks to confuse and deceive the children of God.”

Yet Christians ought to see no contradiction between a robust commitment to defending the dignity of all people, including gays and lesbians, and a robust commitment to opposing sexual sin. In both instances, Francis was simply doing what he does best: stating basic truths in blunt, common-sense words that everyone can understand.

Another alleged contradiction at which many reports are hinting lies in the fact that the Pope’s remarks do nothing to alter the current ban on ordaining homosexual men. Some may ask, if Francis is willing to admit that gays can seek God and be persons of good will, why not allow them to be priests?

Current Vatican policy on the ordination of homosexuals is a disciplinary matter, not a doctrinal one. In theory it could change (though I think it unlikely). But even if it did, there would be no reason to assume that more than a small minority of homosexuals have a genuine vocation. The idea often heard that the priesthood is an “ideal” state of life for homosexual men since they are already compelled to be celibate is woefully misguided.

Rather than focusing on the narrow question of gays and the priesthood, what we need most urgently at the present time are spiritual approaches that help gay Christians to integrate their sexual orientation with their faith in a manner that steers a safe course between the Scylla of indulging in sexual vice and the Charybdis of destroying their sanity through denial about their sexuality.

One such approach, suggested by Cardinal Ratzinger in his Pastoral Letter on the Care of Homosexual Persons, is a spirituality of vicarious redemptive suffering for gay people:

What, then, are homosexual persons to do who seek to follow the Lord? Fundamentally, they are called to enact the will of God in their life by joining whatever sufferings and difficulties they experience in virtue of their condition to the sacrifice of the Lord’s Cross. That Cross, for the believer, is a fruitful sacrifice since from that death come life and redemption.

The fact that God gives homosexuals a heavy cross means that they have an opportunity to unite their sufferings to those of Christ and become instruments of salvation on behalf of others. It is classic Pauline spirituality: “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).

Ratzinger’s approach will not be appealing to all gay people, nor need it be. The Church has always accommodated a range of spiritualities within the boundaries of orthodoxy, and gay Christians’ own experience of their sexuality is diverse. For some, it is a great struggle bound up with a history of abuse and compulsive sexual behavior. For others, it is a fact of life that does not cause particular suffering.

Elizabeth Scalia suggests that “homosexuals are in fact ‘special and exceptional others,’ . . . created and called to play a specific role in our shared humanity.” And Joshua Gonnerman tells us that, as a celibate gay Christian, there are nevertheless many things in his experience of being gay that he finds valuable. These new approaches complement rather than contradict the spiritual approach outlined by Ratzinger, and are also grounded in the Pauline witness. In his First Letter to the Corinthians, the Apostle makes clear that every Christian is given gifts for the building up of the Church. There is no reason whatsoever to assume that gay Christians are an exception to what Paul says.

Aside from the litmus test of orthodoxy, the mark of a healthy spiritual approach to homosexuality should lie in the fact that it empowers gay Christians with a sense of moral agency. Gays are not to be “marginalized,” as the Pope notes, but neither are they to be patronized by well-meaning Christian organizations that portray them as helpless sex addicts who are simply passive recipients of the Church’s pastoral care. With the recognition that one has received gifts from God for active participation in the life of the Church, there comes a grave responsibility to follow the moral law. Christ’s calling restores to people the grace necessary to live in right relationship with God, but this means that gay Christians cannot portray themselves as victims of external forces if they fail to live up to their Christian calling.

Above all, a healthy spiritual approach to homosexuality ought to make clear that gay Christians have a legitimate place within the Body of Christ without having to pretend that they don’t exist by being pressured either into marriage or into becoming closeted priests. Though we should not overstate the innovation in Francis’ off-the-cuff remarks, the Pope has made a significant contribution to the development of a healthy spirituality for gay Christians by speaking of the need to integrate them within society (the Church is a society, too, after all), and by his recognition that many gay Christians already exist within the Church who are of “good will” and wish to “seek the Lord.”

Aaron Taylor, a Ph.D. student in ethics at Boston College, holds degrees from the University of Oxford and from Heythrop College, University of London.