 I am surprised to learn that Wikipedia has an article on “Catholic Guilt.” Growing up, the notion of “Catholic guilt” was in the air and often used in a humorous and dismissive way, “Catholic guilt, the gift that keeps on giving.” The word “guilt” only shows up in The Catechism of the Catholic Church four times although the concept of moral responsibility is prevalent throughout the catechism. It first appears in an article on indulgences (1471), then twice in the discussion of conscience (1784 and 1801), and finally in the teaching on the Fifth Commandment, you shall not kill, under the respect for health section, “Those incur grave guilt who, by drunkenness or a love of speed, endanger their own and others’ safety on the road, at sea, or in the air.” (2290) The Merriam-Webster Dictionary defines guilt, a noun, as “the fact of having committed a breach of conduct, especially violating law and involving a penalty.” The verb is a feeling. Interestingly, guilt as a noun has been used since the 12th century; guilt was first used as a verb in 1971. It is important to distinguish guilt “as a breach of conduct” from shame, a form of sadness caused by guilt, some type of shortcoming, or impropriety. We are guilty because we have done a bad thing. The feeling of shame usually follows. In addition to acts of commission - such as drunk driving - there are also sins of omission like the priest on the road to Jericho who “passed by” the man left “half dead” along the side of the road in the Parable of the Good Samaritan. I say “usually” because sometimes conscience is blinded “through the habit of committing sin” or some type of rationalization that nullifies the “breach of conduct.” Some people feel no shame, no remorse, over the lies they tell because they tell so many lies. They cannot distinguish between a lie and truth. Or, we know drinking and driving is dangerous but we deny the danger because “it's late at night, the traffic is light, and I only have a couple of miles to go.” Guilt and shame are powerful gifts that confirm we have a conscience, that we can have a change of heart and behavior, that we can make amends, embrace God’s mercy, and live in hope. I have always found the story of John Newton (1725-1807) particularly moving. He captained the slave ship The Greyhound when, during a storm (March 1748), he cried out for deliverance. This was his conversion. He began to treat his slave better than others. Nevertheless, it was a serious illness that stopped him sailing in 1754. He went on to pursue theological studies and was ordained an Anglican priest in 1764. He wrote Amazing Grace in 1772. Eventually, in 1788, he published Thoughts upon the African Slave Trade and began his work with William Wilberforce who lead the abolition campaign in parliament. Newton died in 1807, the year the British Parliament passed the Slave Trade Act abolishing the slave trade in the British Empire. Newton’s conscience was awakened by a “grace that taught my heart to fear.” It would take him 40 years to completely repent of the evil he had done. Similar stories can be found in the prolife movement. Norma McCorvey, “Jane Roe” in the 1973 Roe v. Wade case legalizing abortion, became pro-life in 1995 and eventually converted to Catholicism in 1998. Or Abby Johnson, a clinic director for Planned Parenthood, who tells of her change of heart, and her conversion, in her 2010 book Unplanned. Finally, Dr. Bernard Nathanson, an abortion provider, had a change of heart due to ultrasound technology. He converted to Catholicism in 1996. Guilt, and its companion emotion of shame, can be powerful gifts that lead us to the truth and mercy of God. They can also become excessive and even neurotic. This is why the Sacrament of Reconciliation is so helpful because, even with venial sins, confession “helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit.” (1458). When guilt awakens our conscience, it is best to repent, confess our sins to a priest, do the penance given, and gratefully welcome the mercy of God. If we find ourselves ruminating about what we have done, or what we have failed to do, go to confession and talk to the priest. He will help us name our sin, let go of what does not belong to us, and make a good confession that leads to God’s mercy, our humility, and our hope. 'Twas grace that taught my heart to fear, And grace my fears reliev'd; How precious did that grace appear The hour I first believ'd! (Amazing Grace, verse 2, by John Newton).
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 A human being must always obey the certain judgment of his conscience. If he were deliberately to act against it, he would condemn himself. Yet it can happen that moral conscience remains in ignorance and makes erroneous judgments about acts to be performed or already committed. (Catechism of the Catholic Church, par. 1790) How many decisions do we make a day? There was a study done at Cornell University about food choices. In the study, participants estimated they made 15 food choices per day. When the researchers investigated the actual number of decisions they made, it was much higher - over 200. Were any of these an act of conscience? There is a humorous scene in the 1998 film, Dr. Dolittle, where Mrs. Parkus, who is allergic to shellfish, eats shellfish anyway and then comes to “her doctor” for medicine. Mrs. Parkus is making a moral judgement on what is good, and she is deciding that her enjoyment of shellfish is more important than her health and well-being. Mrs. Parkus is not considering the consequences her decision has on others - the time her care may take away from other, more serious patients, the drain on resources, as well as the demands on friends and family. Many of us know much more serious decisions loved ones make with life threatening consequences - alcohol, drugs, gambling, to name a few. Most of us, however, make lots of decisions throughout the day without considering their moral gravity. Do I hit the snooze button or not? What will I eat for breakfast? What emails will I read? Will I turn on the television, listen to a podcast, or catch up with the latest sports news? One commentator said our awareness is like having 30 tabs open on our computer browser and we are just jumping from one to another. For the most part, deciding cereal over eggs for breakfast is not a significant moral decision. How to respond to that last email from a colleague, or to reach out to an estranged sibling, or putting the phone away and focusing on your adult children struggling with work issues are moral issues. Fortunately, our Church helps us deal with these challenges. First, the Church recognizes that we are often “confronted by situations that make moral judgments less assured and decision difficult.” (par. 1787) and encourages us to “seriously seek what is right and good and discern the will of God expressed in divine law.” We know, in our gut, that it is better to reach out to our troublesome brother going through a tough time than to watch the football game. Second, our Church recognizes that we need to “interpret the data of experience and read the signs of the times.” We have the virtue of prudence, the advice of competent people, and the help of the Holy Spirit as well as the seven gifts the Spirit bestowed on us through confirmation. In short, we have a lot of help to deal with the moral judgments we need to make. Finally, the Church provides three rules that “apply in every case.” (par. 1789). It is never okay to do evil so that good may result from it. Second, the golden rule - do what you would want others to do for you. Finally, consider the consequence for “your brother” since it is not right to do anything that would make them stumble. In short, the end does not justify the means, treat others the way you want to be treated, and respect the conscience of others, even if you disagree with it. Recently, the readings of the day reminded us of the warning Jesus gave the Pharisees about paying “tithes of mint and rue” while paying “no attention to judgement and to love for God.” (Memorial of Saint Teresa of Jesus) It is easy to fall into a routine. We focus on the “little things” and ignore the big ones. Notice, Jesus says we need to do both. I often wonder if the opposite might be true for some of us. There is so much information - too many tabs open on our computer screens - that we accept, without questioning, the information we are being fed. I came across a video of Pope Leo XIV saying terrible things about someone only to realize the video was computer generated; it was fake. On the other hand, some politicians make mountains out of mole hills. Just because someone breaks a law - like crossing the border - does not mean they are a criminal. This is another reason why the Church encourages us to examine our conscience on a regular basis. It is good for us not only to examine what we have done - or the moral decisions we are facing - but also to examine our exercise of prudence, who we listen to, and how we engage the Holy Spirit and all the gifts the Spirit has given us. We must follow our judgement of conscience. We must also be humble, self-aware, and prudent. We may have made a mistake. When we do, we confess them, make restitution, and learn from them.
 A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator (Catechism of the Catholic Church, paragraph 1783). When was the last time you examined your conscience? Typically, we think of an examination of conscience as a way to prepare for the Sacrament of Penance. Way back when, as a second grader at Our Lady of Mercy, I was taught an examination of conscience that was based on the Ten Commandments with a strong emphasis on lying, stealing, and obeying your parents. If it has been a while, the United States Conference of Catholic Bishops (USCCB) offers seven different types of the Examination of Conscience - some focusing on state of life such as childhood, young adults, single persons, and married persons and others used specific themes such as Catholic Social Teaching, the public square, and the Ten Commandments. Essentially, the Examination of Conscience helps us prepare for a good confession by reviewing our past behavior “in light of the Word of God.” (Catechism 1454). What is the opposite of an Examination of Conscience? It is the formation of conscience. In the formation of conscience, we are not concerned about the past. Our focus is on the present and the future. What is our ability to understand what is good and true but also what is false and evil? We look at the way we think about moral issues. Are we stepping back, looking at the situation in a rational way, or are we being impulsive? Or, are we being so calculating, that we ignore the reasons of the heart? We are also mindful of our relationship with God. Do we see God as a distant “power” or a companion beckoning us to come closer in the deepest recesses of our hearts? Catholics believe that the education of conscience - the beginning of formation - is a life-long task (Catechism 1784). There are basic steps in any type of education - whether it is mathematics, grammar, or conscience. Benjamin Bloom (1913-1999), a prominent educational psychologist, outlined six steps or levels. Being aware of these levels can help us educate our conscience. Remembering: This is the most basic level and it requires memorization. Do I have the Ten Commandments memorized? Can I recall the Beatitudes? Do I have a Catholic definition of “sin” and “grace” or the great theological virtues of faith, hope and love? This is the basic language of conscience. The Catechism of the Catholic Church is the best source on “the basics.” Understanding: I need to know that “coveting my neighbor’s goods” is one of the Ten Commandments and be able to explain it to myself and others. Is coveting more like envy or is it more like plotting? I may like, or even want, my neighbor’s new car, but is that really a sin? On the other hand, if I am obsessed with owning the “newest” model, then I am sinning. Applying: Once we understand the basic concepts of right and wrong, we need to apply them to new situations. Am I coveting my sister’s beautiful table setting? As a business owner, am I spending millions on a new computer system because my competition has it? As a country, are we coveting resources in another country to the point we ignore its integral human development? Analyzing: It is helpful to compare how I think through one evil compared to another, such as stealing and bearing false witness. Do I use a similar process? Do I pull from different scripture passages? Do I rely on the Catechism for one and a theologian for another? Evaluating: We may live by axioms, such as “honesty is the best policy.” Is that always the case? What is honesty? Is withholding information the same as lying? Does the context matter? Creating: This takes various concepts - such as honesty, stealing, and coveting - and creates a new synthesis to see the good and avoid evil. Pope Leo XIV, and other church leaders and theologians, are creating a moral response to artificial intelligence. Is it honest to present AI generated work as my own? Is it stealing to train AI with copyright materials? Educating our conscience is the first step towards its formation. We need to know and understand the basic building blocks of our faith in order to apply them to moral questions we face. It is not difficult, but it takes time, concentration, some research, and creativity. One way to begin is to think about a movie you have seen. What was the moral question that person faced? What were their values? How would I, as a Catholic, consider their situation? Another suggestion is to take time just to read and ponder the moral teachings of the Church. Could we take an hour on a Sunday afternoon? Just like exercise, the more we educate and form our conscience, the easier it will be to make tough decisions in our daily lives. We will build virtue. God has given us the ability to know the difference between good and evil. We examine our conscience to see if our thoughts and actions align with the Word of God. We educate our conscience so we know, understand, and can live “upright and truthful” lives.
 I can barely imagine what slavery was like and, when I get even a glimpse, it freezes my soul. The horrors of the Holocaust became more real to me having read Viktor Frankl’s Man’s Search for Meaning (1946) during college. I found the cruelty of the camps unbelievable and yet I was drawn to Frankl’s quest for meaning, even in the face of unimaginable suffering. It was not until 2016, at a conference for missionaries in Cincinnati, Ohio, during a visit to the National Underground Railroad Freedom Center that the savagery of chattel slavery became real to me. Inside the center, there is a restored slave house. Few, small windows. The slaves were always in chains, even inside the house. The children slept upstairs. Since then, I have learned a lot about slavery. I know about cotton, a cash crop that made fortunes for plantation owners, and fed the textile mills of New England, by treating human beings as beasts of burden. Dawn to dusk, picking cotton as quickly as I can to meet my quota and avoid, at least for today, a whipping. I can barely imagine. It freezes my soul. As Americans, any conversation about freedom will evoke some image, some reference, to slavery. Whether we like it or not, it is part of our shared history. The good news is that our history - both personally and collectively - does not determine who we are. There is a freedom that God has given us in and through our conscience that no one - no slave master, no occupying army, no political leader - can take away from us. Man has the right to act in conscience and in freedom so as personally to make moral decisions. “He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters. (Catechism, 1782) One way to think about freedom is to make a distinction between “freedom from” and “freedom for.” Jesus, famously, said “you will know the truth, and the truth will set you free” (John 8:32). For the people of his day, “freedom from” was from slavery in Egypt. Jesus and his people saw themselves as free people even though their country was occupied by Romans. The most severe slavery was sin. “Amen, amen, I say to you, everyone who commits sin is a slave of sin.” So, what is our “freedom for?” Slavery. Saint Paul explains this in his Letter to the Romans. “Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God that, although you were once slaves of sin, you have become obedient from the heart to the pattern of teaching to which you were entrusted. Freed from sin, you have become slaves of righteousness.” (Romans 6: 16-18). Conscience gives us the freedom to totally surrender ourselves to the perfect good, God, and all the other goods that lead us to God. We are free to become slaves of the good. Rather than an examination of conscience, we may need an examination of freedom. The first question is to consider the ways I am held captive. Am I enslaved by a pursuit of wealth, honor, pleasure? Have I said “no” to someone in need because I have put my own passions before them? Perhaps I am blinded by some assumptions about other people. Have I dehumanized whole groups of people because I fear I will lose something? Am I beholden to a political or religious leader because, frankly, I just do not want to do the work of conscience? The second question is “what is ‘the good’ slavery gives me?” Can someone be forced to love me? Can I be forced to love someone? Can I truly love someone unless I am free? What about happiness or joy? Can anyone force me to be happy? Isn’t joy a gift given by loving freely? What about creativity? Can someone force us to be creative? Sure, our creativity can be shut down, even cancelled, but can they truly rob me of the creative impulse, the need to create the good, the beautiful, the true? God has given us the power to know the difference between good and evil. We desire freedom from evil and freedom for the good. Once again, Saint Paul says it best. “But now that you have been freed from sin and have become slaves of God, the benefit that you have leads to sanctification, and its end is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” (Romans 6: 22-23) Many of us feel we are living in uncertain times. So many things are all happening at once - wars around the world, famine, political unrest, climate change. It is as if there are dark clouds on the horizon and they get darker, and closer, everyday. Once again, we can turn to Saint Paul. “For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord.” (Romans 8: 38-39).
  Dictum Meum Pactum These words, found on the coat of arms for the prestigious London Stock Exchange, are Latin for “My word is my bond.” Personal responsibility for what we do and say, so desperately needed in our world today - in our personal, political, and religious lives - is one of the many graces of conscience. “Conscience enables one to assume responsibility for acts performed.” (Catechism 1781). Even if we commit an evil act, conscience renders a “just judgement” as a testament to the “universal truth of the good,” the need for forgiveness, the good that must be done, and the virtue that must be “cultivated with the grace of God.” Over the years, I have learned to own what belongs to me and to not take what does not. Rooted in our dignity as human beings created in the image and likeness of God, and so precious in the eyes of God that he sent his only begotten son to die for us, for me, conscience asserts and relies on owning our own agency. I can do good. I can avoid evil. Jesus explores the importance of personal responsibility in the Sermon on the Mount when he teaches his followers about taking oaths (Matthew 5:33-37). People would make an oath before God to emphasize the seriousness of the pledge, the trustworthiness of the oath taker, and evoke God as witness and judge. As we can see in Jesus’ teaching, some modifications were made to soften God’s involvement - an oath taken not in God’s name but by “heaven,” or “earth,” or “Jerusalem.” Oaths were serious business, and people were trying to find a way to hedge their bets. Jesus, however, teaches us, his followers, to “Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No.’ Anything more is from the evil one.” (Matthew 5:37) I believe there are three implications for our lives as Catholics in our world today. On a personal level, we cannot hide behind victimhood or authority. If my boss tells me to commit evil, I must avoid it. In a similar way, any evil done to me, or suffering I must endure, does not release me from personal responsibility for my own actions. As human beings, we tend to judge ourselves by the best of our intentions but others by the worse of their actions. We cannot cheat the system because we are poor or lie to our customer because the boss told us to. Politically, we must be truthful and claim the power of the truth. Father Guillermo Trevino, Jr, the pastor of St. Joseph Catholic Church in West Liberty, Iowa, provides an example of claiming the power of truth. His parishioner, Pascual Pedro, was callously deported to Guatemala. According to the Catholic Review, Pascual, 20, was registered with immigration and was going to his annual check in when ICE agents arrested him on a 7-year-old deportation order when he crossed the border at 13. He was given no due process, and he was quickly deported to Guatemala. Father Guillermo stood up to the powerful politicians who were saying falsehoods about Pascual. The Gazette, a local newspaper, wrote an editorial on July 9, 2025 - Bring Pedro back to make his case. Given the severe tactics being used by ICE agents, more of us may be faced with the challenge to claim the power of truth before elected officials who share our Catholic faith. Finally, we must be truthful and responsible in the Church. Pope Francis called for a Synodal Church. Pope Leo is committed to its implementation. “Synodality is the walking together of Christians with Christ and towards God’s Kingdom, in union with all humanity. (Final Document, 28) Everyone involved in the synodal process must assume their own responsibility, “offering their input honestly, sincerely, with an informed conscience and acting in good conscience.” (Final Document, 93b) For us to be a truly synodal church, where we cherish the blessings of communion, shoulder the responsibility of participation, and discover the fulfillment of mission, we need to trust one another - like soldiers in a fox hole. We need to know each other and trust that we have each other’s back. God’s great gift for us, as we face personal, societal, and religious challenges, is the sanctuary of conscience where we can be “alone with God whose voice echoes” in our depths. (Catechism 1776).
 I will place my law within them, and write it upon their hearts; I will be their God, and they shall be my people. (Jeremiah 31:33) When you hear the word “law,” what comes to mind? I think of traffic laws. In Washington, DC, where I live, the city installed cameras to catch people running red lights. Then came the speeding tickets. Recently, they added cameras to stop signs. These traffic laws - created by our city leaders - are much different than the law of God written on our hearts. The Catholic teaching on conscience helps us understand where law is, how we access it, and what we do with it. “Conscience includes the perception of the principles of morality (synderesis)” (Catechism of the Catholic Church, 1780). The Catechism also teaches that conscience “is a judgement of reason.” (1778) Consequently, we are dealing with reason, perception, and “principles of morality,” when we exercise our conscience. Saint Thomas Aquinas taught that God’s law, what he called first principles, “were naturally known.” (Summa Theologica, Pt 1, Q 79, Article 12). As Jeremiah proclaimed, God’s law is written on our hearts. This law always leads towards the good. Some examples of God’s law would be “do good and avoid evil,” “I put before you life and death. Choose life,” and “no man is an island.” Human beings can see these moral laws as long as there is nothing wrong with their power of perception. When we look for God’s law, these first principles of the moral life, we are forming a natural habit, what Saint Thomas Aquinas called “synderesis.” The exercise of conscience, then, uses our power of reason to apply these first principles to a moral act - one we have done, are doing, or will do in the future. In our society, law is often utilitarian and conventional. Here in the United States of America, we drive on the right side of the road. In other countries, like England, they drive on the left. That is a convention. Traffic laws are used to regulate the flow of traffic - to assure the safety, and freedom - of all. But those laws - while prudent to follow - are not absolute. While I may get a speeding ticket for running a red light in the middle of the night when I took my son to the emergency room due to abdominal pain, I have not sinned. When, on the other hand, I choose my recreation over the needs of my family, I may have broken no law but may have committed a very serious - perhaps even a grave - sin. Thomas Aquinas provides a hierarchy of law beginning with Eternal Law, Natural Law, Human Law, and Divine Law. Eternal Law is only known to God but is the basis for Natural Law. From Natural Law, human beings create law for human flourishing and the common good. Divine Law are teachings and commandments God reveals through salvation history. Aquinas teaches that all human beings can understand “do good and avoid evil” since it is a moral axiom of natural law whereas the commandment to “love one another as I have loved you” is revealed by Jesus at the Last Supper. Which takes us back to our traffic laws. When we are exercising our conscience, we must turn toward the first principles that are already written on our hearts rather than the “law of the land.” There is not a moral equivalency between “do good and avoid evil” and breaking a human law. Indeed, some human laws must be broken because they are morally corrupt. Law in our country seems to be losing its moral footing. One political party creates a law that is then replaced by another political party. In so many cases, we are over regulated in our country and, in others, we are under regulated. As Catholics and Christians, we must sort through “the law of the land” and judge our compliance by the dictates of our conscience. C.S. Lewis, in one of his philosophical texts, The Abolition of Man, argues for an innate moral code that we, as a society, must teach our children to see how we misuse words to reduce our experiences to trivialities. In that text, he attempts to demonstrate how recognition and value of “first principles” are manifested in other cultures and religious traditions. Our Jewish ancestors also held to first principles and stressed the relational nature of law. Complying with law was not just a transactional relationship between the ruler and the subject; it was a way to build and enhance community. God wants our human flourishing. God has written on our hearts his moral law and has given us the power to see it, hear his voice, improve our reception of both, and to apply it to common and complicated moral challenges.
 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. (Catechism of the Catholic Church, 1779) Do you ever have that experience where you are trying to “catch up” with yourself? There are a lot of physical and psychological techniques we can use to calm ourselves down after a stressful day. Some people find exercise, or just going for a walk, helpful. It “clears the mind.” Others may do yoga. Still others may do some deep breathing or mindfulness practices. Others may just take a nap. These are all healthy ways to unwind that are good and much better than alcohol or drugs that dulls the mind and heart, masks the stress and fails to restore your strength. Nevertheless, these healthy means of unwinding still fall short of the requirement of conscience. I recall a time when I attended a NBA basketball game. The noise level was so high, I could not think. The “requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection.” (1779). It took all the concentration I could muster just to make a decision about what I needed. I decided that I had to get out of the building. I told my companions, “I’m leaving.” I would not even wait for the elevator. I walked down four flights of steps as quickly as I could. Once outside, I texted my companions to reconnect with them, found a place to sit down, breathed, and waited. The decisions we make under stress, even after we have relaxed, are not an act of conscience because we have to be “present to ourselves” so we can “hear and follow the voice” of our conscience. Sometimes, when I begin to slow down and be present to myself, I am surprised at all the voices inside of me. Ann Garrido, in one of her reflections, suggested “occlumency” as a spiritual practice. This insight came to her during a retreat when she found it difficult to clear her mind of “all the voices.” It reminded her of Professor Dumbledore, who wanted to protect Harry Potter from Lord Voldemort’s “access to his head space.” In the wizarding world created by J.K. Rowling, “Legilimency” was the magical ability to access someone’s thoughts; “Occlumency” was the protection. This level of self-awareness is also found in modern business practices when leaders and managers carefully examine the information they are using to make business decisions. What data is relevant to our problem or opportunity? What is the source of that information? Are we taking all the relevant data into account? Do we have any beliefs - any assumptions - that might influence our understanding of the data and the conclusions drawn from that data? Chris Argyris (1923-2013), considered by many as the “father of organizational learning,” developed the Ladder of Inference as a conceptual model to explain how people make decisions and form beliefs. This model is a series of questions to identify assumptions and test for bias. In order to “hear and follow the voice of conscience,” we need to be present to ourselves, free of other voices, mindful of our assumptions and suspicious about bias. Remember taking tests in school? You needed to focus on the questions before you. You drew from your own ability to recall, and apply, the knowledge you learned. The teacher was there, but mostly to assure that students were staying on task and not cheating. Interiority is like that but with a big difference. With conscience, the teacher is Jesus who is there with you. You still need to do the work, but he is there loving you, encouraging you, and helping you to see and hear clearly. Pope Francis blessed the church with an extended catechesis on discernment during his General Audiences from August 31, 2022 to January 4, 2023. During his catechesis on December 21, 2022, Pope Francis stressed our discernment - our interiority - is never done alone. We bring to our conscience the Word of God, the teachings of the Church, our relationship with Jesus, the saints, our friendship with God, the gift of the Holy Spirit, and the graces we have received through the sacraments and prayer. We need to be present to ourselves in order to be alone with God. It is his voice, her breath, their music we strain to hear. The more we access our conscience - to be totally present to the moral quality of acts we have done, a choice we must make, or future choices - the more aligned we will be with God’s truth, mercy, and love. We will be free to be completely alive as the image of God we were created to be. Try it today. Take an hour. Turn off your phone. Let go of all those distractions that pollute your thoughts. Don’t fight them. Just let them go. Take five deep breaths praying. “Spirit of the Living God, fall afresh on me,” then, with the second breath, “Spirit of the Living God, melt me,” then “... mold me,” “... fill me,” and “... use me.” Start a conversation. “God, what good do you want me to do tomorrow?” Just listen. Lots of thoughts may emerge. Breathe. Ask the same question again. Some thoughts will fall away. Breathe. Ask the question again, and again, until you hear a still small voice whisper a word or two deep within your heart. The psalmist sang of the righteous; “the law of the LORD is his joy; and on his law he meditates day and night.” (Psalm 1:2) The righteous are “right” with themselves, others, and God. The law of the Lord is his voice, his way, and it is the source of our joy and our companion “day and night.” May we, too, be so blessed.
 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. (CCC 1778) We can reason. We can think things through. We can “think before we speak.” We can respond rather than react, or, worse, panic. Every day, we make decisions - some very ordinary and others that will affect the rest of our lives. Yet, God has given us intellect. We can think about our actions before we act. The story of Susanna, in the Book of Daniel (13:1-64), is an excellent example of conscience as a “judgement of reason.” Susanna was raised by her parents “according to the law of Moses.” She was “very beautiful” and married Joakim who was “most respected” by the Jewish people, was very rich, and had a garden near his house. Two elders were appointed judges by the people. They would frequently visit Jaokim’s house and watch Susanna as she walked through the garden in the afternoon. They began to lust for her and their lust “perverted their thinking; they would not allow their eyes to look to heaven, and did not keep in mind just judgements.” Eventually, they came to realize that they both lusted for Susanna and conspired to “look for an occasion when they could find her alone.” That day came when Susanna decided to bathe in the garden alone and the two elders, who were hidden among the trees, approached her after the garden doors were shut, and demanded that she lie with them or they would “testify against you that a young man was here with you.” Susanna’s response is remarkable: “I am completely trapped,” Susanna groaned. “If I yield, it will be my death; if I refuse, I cannot escape your power. Yet it is better for me not to do it and to fall into your power than to sin before the Lord.” Then, Susanna screamed. Susanna realized that if she gave into these elders, she would be committing a grave sin and, if she did not, she would have to face the false accusations of the judges. Eventually, Susanna was summoned before the people. The elders testified against her and “the assembly believed them, since they were elders and judges of the people.” She was condemned to death, yet she cried aloud: “Eternal God, you know what is hidden and are aware of all things before they come to be: you know that they have testified falsely against me. Here I am about to die, though I have done none of the things for which these men have condemned me.” The Lord heard the cry of Susanna and “stirred up the holy spirit of a young boy named Daniel,” who proved Susanna’s innocence and exposed the evil done by the two judges. Susanna teaches us a lot about the judgement of reason. Sometimes, our choice is clear because we must choose between a good and an evil - do I study for the test tonight even though I will miss the game I want to watch or do I see if I can get the answers from a classmate during the test tomorrow? Other times, our choice is between two goods - I need some protein for my lunch. Should I have chicken or fish? The most challenging choice is between two evils. That is what Susanna faced. She could either submit to the elders’ evil desires in the hope of avoiding their judgement, or resist them and face their false accusations before the people. Our conscience lives within three time zones - acts that we have committed (past), an act we are about to commit (present), and an act we will commit (future). Susanna needed to make a judgement about a present act. Every judgement we make is an act of conscience. Fortunately, we can examine the acts we have done in the past to review the situation we faced, the choices we had, and the decisions we made. This is why the Church encourages us to examine our conscience before the Sacrament of Reconciliation. The Examination of Conscience is an essential aspect of the Spiritual Exercises of St. Ignatius of Loyola. It takes courage to review the acts we have committed over time. We need to reconsider the facts and feelings that were at play. Was I reacting rather than responding? Was I focusing too much on the wrong done to me rather than the right response? Especially, as I consider future actions, am I faced with a choice between a right and a wrong, two goods, or two evils? Perhaps, the right choice is to do the harder thing. God understands our limits. We must choose now to do what is good without all the information, perhaps under some distress, and with the facts we know and trust. We are obliged to follow faithfully what we know is just and right. God has given us intelligence. We can judge “the moral quality of a concrete act.” Like Susanna, we must access the morality of our acts and have the courage to do what we know is just and right - even if it is difficult - or acknowledge our failure, confess our sins, and repent. Today, we celebrate another woman of great faith, profound conscience, and courage: Saint Catherine of Siena. May we learn from both Susanna and St. Catherine and think about what we have done, what we are doing, what we will do, and decide what is just and right.
 Moral conscience, present at the heart of a person, enjoins him at the appropriate moment to do good and to avoid evil (CCC 1777). When it comes to the human heart, does a sentimental, biological, or Catholic image come to mind? My trusty Merriam-Webster Dictionary offered six definitions for the word “heart.” The first was the biological definition - the muscular organ that pumps blood. A more sentimental image could be a passing emotion, like a heart emoji on a social media post (my sister-in-law is all about beagle puppies), romantic love celebrated on Valentine's Day, or even a “sensitive” personality. The Catholic image for the heart, “the heart of the person,” is the “central or innermost part” of the human person. This definition points to a more older understanding of “heart.” Our ancestors in faith saw the human heart as the center of one’s being that encompasses intellect, will, emotions, and moral character. They believed the heart, not the brain, was the place where one reasoned, understood, and made judgements. Pope Francis, in his recent letter Dilexit Nos, noted that the heart is “the locus of sincerity, where deceit and disguise have no place. It usually indicates our true intentions, what we really think, believe and desire, the “secrets” that we tell no one: in a word, the naked truth about ourselves (para 5).” I have always been drawn to the story of Joseph, the youngest son of Jacob, who was sold into slavery by his jealous brothers. Joseph: King of Dreams, the 2000 animated film by Dreamworks, beautifully portrayed his anguish, and the “naked truth” he had to confront deep within his own heart. Would he make his brothers suffer, as they made him suffer, or will he forgive them and reunite with his father? As Dion, the American musician and songwriter said, “My definition of the blues is the naked cry of the human heart longing to be in union with God.” There are three other Scripture passages that illuminate the heart as our “innermost being” where we are in relationship with God as we discern the good we are to choose and the evil we are to avoid. In Jeremiah 31:31-34, God establishes a new covenant with his people: “I will place my law within them, and write it upon their hearts; I will be their God, and they shall be my people.” As our innermost center, free of deceit and disguise, our hearts already know the good, however frightening, and evil, however enticing. This is truly a sanctuary, a holy place, because God trusts the human heart. Pope Francis, in his letter Fratelli Tutti, on fraternity and social friendship, reflects on the parable of the Good Samaritan: “Jesus trusts in the best of the human spirit; with this parable, he encourages us to persevere in love, to restore dignity to the suffering and to build a society worthy of the name.” Jesus can trust us because he is the Word of God that is written on our hearts, or, as Saint John Henry Newman says, “conscience is the aboriginal Vicar of Christ” (CCC 1778). Finally, on Easter Sunday, Luke describes an encounter between the Risen Lord and two disciples on the Road to Emmaus. They are perplexed by all the events in Jerusalem resulting in the death of Jesus and hearing that Jesus had been raised from the dead. Jesus listens to them, and then explains all the ways Sacred Scripture points to him. They entreat him to stay with them as the day ends. During their meal, the two disciples finally recognized him in the breaking of the bread:“Were not our hearts burning within us while he spoke to us on the way and opened the scriptures to us?” (Luke 24:32). Our conscience is present in our innermost being: in our hearts, where we are most truly ourselves before God. God has written his law on our hearts, as he trusts “the best of the human spirit,” and he fills us up so we can empty ourselves out in love. The paradox of conscience is that the more attune we are to the promptings of our hearts, the more selfless we become. Lent is a time for purification, for self-emptying, so we are less distracted and more attune to the “Vicar of Christ.”
 Every day, I get to experience the joy of teaching Kindergarten, a time when the minds of young children are at a crucial point developmentally. Part of my job as their teacher is to form them into becoming a “person for others,” a term we use often in our classroom. There are days when showing them and teaching them about Christ’s mission of love and mercy turns into a lofty concept that is difficult for them to grasp. Toys fly across the room and children chase each other with plastic carrots, and teaching them to be a “person for others” seems difficult. Being a person for others is someone who does the work of Jesus Christ: loving others unconditionally and helping those who need help. Being with these children every day made me think more closely about unconditionally loving everyone we come into contact with. An example of this love and sacrifice is Our Holy Father, Pope Francis. This Pope has taught the world to take chances, get messy, and make mistakes for Christ. His merciful methods, when speaking about teachings of the Church, show Catholics and the world that he believes each person can truly be an evangelizer to all people. He has reminded us that while it is one thing to write a check to a food drive, it is another thing entirely to truly be with the poor and suffering. He has shown us that we are all brothers and sisters in this journey of faith, and we are on the road together. We all need to be a “person for others.” There is so much to distract us from the people around us. We often turn a blind eye to all kinds of problems. We rarely stop to think about how our actions can affect others. As a way to be more reflective, I like to pray the Examen. The Examen is a short prayer by St. Ignatius of Loyola, which is usually reflected upon in a quiet space: First, find a moment of gratitude from the day. Next, ask for freedom of something that has been weighting you down. Then, review the day in all of its parts both good and bad. Finally, talk to God about anything on your mind or heart. Finish the Examen with a short prayer, and you are ready to begin a new day filled with grace. When we take the time to reflect on our lives and ourselves, we can become aware of the kind of person we want to be. Jesus came to the world with a selfless mission to encourage and share His love and compassion. When we are merciful, loving, and caring with other members of the Church, face-to-face and shoulder-to-shoulder, we can evangelize and change the world. It begins with you; be a person for others! *This is reposted and was originally published October 23, 2014*
 Catholics believe conscience “is man’s most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths” (Catechism of the Catholic Church, paragraph 1776). Do you remember entering a sanctuary for the first time? For me, it was years ago, around 1964, when I was learning how to be an altar server. It was in the middle of a school day, in school clothes, learning the prayers (in Latin) and the movements from the priest, in an empty and silent church. It was like being on stage without lights, costumes, or audience. A deserted place. The dictionary defines sanctuary as “a consecrated place” for worship but it is also a place of refuge and protection. I found the synonyms interesting - “haven,” “shelter,” “harbor,” and “retreat.” We Catholics see the sanctuary as the center of the Church. It is where the altar is and where the “sacred mysteries” are celebrated. Some of my Protestant friends see the whole of their church as “sanctuary.” For both Catholics and Protestants, sanctuary is a holy place. We need such a place. Remember when Jesus tells his disciples to “Come away by yourselves to a deserted place and rest awhile” (Mark 6:31). They were busy. In this chapter of Mark, Jesus is rejected at Nazareth, “his native place,” the apostles are sent on mission two by two, the story of John the Baptist’s death is told, Jesus has the attention of King Herod, the apostles return triumphant from their missions, the crowd presses in so they “had no opportunity to eat,” Jesus feeds the five thousand, calms a storm at sea, and heals many in the land of Gennesaret. Conscience as a sanctuary, a “deserted place,” has four characteristics. Place. We must intentionally enter conscience. It is an internal place - just like our thoughts, memories, fantasies - and it is a holy place. It is like having the sanctuary of the Church inside of us. It is easy to enter - just like prayer. Externals help. Some people, like me, have a special prayer chair at home. Others go to an empty Church. Some find a secluded place in nature. Alone. Conscience is where we are alone, in our “most secret core.” This is more difficult than it sounds. We need to take off any and all pretense and free ourselves of distractions. It is easy to turn off our phones, or the TV. It is harder to quiet the ongoing “feed” that clutters and fills our minds. To quiet our calendar with its clatter of appointments and projects. In many ways, we must empty ourselves to enter conscience. In a day and age of overlapping and conflicting identities, we claim one identity here. I am human. God. While we are totally alone in our conscience, we are not completely alone because God is with us. Not only is God with us, as one subject to another. God is also “within” us. We become aware of the divine spark, the breath of God that brought us into being, the image in which we were fashioned. There is a delightful scene in The Lion King when Simba must make a life changing decision: confront his past and return to the pride or stay with his friends “with no worries.” With Rafiki’s help, Simba sees his father who rebukes him, “Simba, you have forgotten me.” Simba protests, “No! How could I?” Mufasa pleads, “You must take your place in the circle of life. Remember who you are. You are my son, and the one true king. Remember who you are.” In conscience we remember who - and whose - we are. Isaiah (43:1) admonishes us, “Do not fear, for I have redeemed you; I have called you by name: you are mine.” Conversation. Sometimes people will talk about a “come to Jesus” moment. While incomplete, this sentiment points in the right direction. Conscience is a place for conversation with God. Saint John Paul II wrote “The importance of this interior dialogue of man with himself can never be adequately appreciated. But it is also a dialogue of man with God, the author of the law, the primordial image and final end of man” (Veritatis Splendor, paragraph 58). The conversation is always about who I am and how I can do good and avoid evil. The conversation can range from the minuscule - what will I eat today - to one’s life’s work. In and through this conversation, we grow closer to God, begin to see ourselves as God sees us, and form our understanding of good and evil as well as the virtues that aid us with the countless decisions we make everyday. God is not a stern judge who yells at us. God is like a light helping us see what to turn towards and when to turn away. It can be painful. There are acts that I should not do any more. But there is also liberation - freedom to grow and love in life giving ways. Let us remember who we are as beloved children of God and embrace our conscience - daily if possible - becoming our true selves through dialogue with God about what is good and loving.
  When you hear the word “conscience,” what comes to mind? I asked some friends over the holidays. One said “sin,” and another said “thoughts.” Some other responses were “psychology,” “clear,” “voluntary,” “morality,” “compass,” “truth,” “educated,” and “integrity.” Are any of these words similar to yours? It is a good sampling. It is noteworthy that, out of ten people, there were no duplicates. It was a joy to teach Pastoral Theology at the Dominican House of Studies. The seminarians challenged me to define my terms. I use the Merriam-Webster Dictionary on my phone. “Conscience” is a noun with three meanings. First, a consciousness of moral goodness of one’s conduct, the power encouraging good action, or the superego that commands the ego. Second, conformity to the morally good. Third, a regard for fairness. “Conscience,” has Latin roots, meaning “to be conscious of guilt.” Conscience is a tenet of our Catholic faith (see Catechism 1776-1802). I believe conscience is misunderstood, under appreciated, and far more important to our spiritual, moral, and communal life than we realize. Perhaps this year, as we enter the Jubilee Year as Pilgrims of Hope, we can reclaim, explore, and cultivate our conscience. Conscience is our direct access to the mind and heart of God. When we engage our conscience, we turn our gaze within. We move past our distractions, worries, ambitions, hopes, and even our sins. We begin to gaze, however imperfectly, like the moonlight on a cloudy night, at God who is being itself. The burning bush Moses turned “aside to look at” (Exodus 3:3), burns within each of us because God, the Almighty, creator of all that is seen and unseen, knew us even before we were “formed in the womb” (Jeremiah 1:5). Confession is good for the soul. I must confess that I am only beginning to see “this remarkable sight” (Exodus 3:3). Images help me. Consider this photograph. At first, it was just a curiosity. I went outside early in the morning to see and photograph our first winter snow. As I turned to go back into the house, I noticed this cascading dance into light. I am drawn to the shadows that are slowly illuminated by tiny lights– the steady march of “frames” made by each porch, getting brighter with more lights, until a distant frame ends with a burst of light. When we pause to know ourselves in the depths of our own being, we “rise above the whole universe of mere objects” (Gaudium et Spes, 14). When we are drawn to think about our real self, we turn to those deep recesses of our being “where God who probes the heart” awaits us. Emerging from the shadows, one frame at a time, we move closer and closer to the light. None of us remember our conception. There was a moment when we did not “exist” in time and space and then we did. The modern sciences have helped us understand, first the biology, and more recently, the genetics of conception. Nevertheless, we are more than just bodies. God speaks, and we are created. There are moments in our spiritual lives when we are known– and we know we are known by the infinite love of God. Our Jewish sisters and brothers will talk about “Hineni,” which means “Here I am.” According to Rosie Yanowitch, “Hineni is a declaration: it requires an awareness of the space in time that you inhabit and a commitment to engage with your full self. It is declared despite fear and ambiguity.” (Jewish Women’s Archive). This is conscience. Where we stand before God who created us. Here we decide our destiny. This happened to Moses. As God reveals himself to Moses, he also reveals Moses to himself. “Moses, Moses,” the Lord calls out to him who responds, “Here I am.” God goes on to say, “Now, go! I am sending you to Pharaoh to bring my people, the Israelites, out of Egypt.” (Exodus 3:10). It was on Mount Horeb, but also in Moses’s conscience, that God reveals himself, establishes a covenant, gives Moses purpose, claims Israel as “his people,” and begins their liberation. Conscience is a burning bush within us. It is here, like Moses, where we stand before God. “Here I am.” My real self. In the deep recesses of our being. Where God awaits. It is our choice. We can walk into the shadows to find God waiting for us, or we can turn away and get lost in what Pope Francis has called a “multiplicity of desires” (Lumen Fidei, 13).
 “Through your infinite mercy… destroy in me all my cruelty; give me your mercy, transform me in your mercy, and let my life be a life only of works of corporal and spiritual mercy for the benefit of all.” - St. Vincent Pallotti If one goes online right now, he or she will find many uplifting posts on social media. But all too often, there are also cruel attacks aimed at one another—even by practicing Catholics. Yet, as St. Vincent Pallotti reflected on and experienced, God is infinite love and mercy. In and through our experience of God’s mercy and love, we are challenged to live both out in our interactions with others both physically and online. As St. Vincent Pallotti attested to, the Corporal and Spiritual Works of Mercy are fundamental to our growth and spiritual lives. Everyone knows there is suffering of all sorts in our world. Why would a Christian want to add intentionally to that suffering? Sometimes, this can be done unintentionally through sins of omission. As we say at Mass during the Confiteor, we ask forgiveness for “what I have done and in what I have failed to do.” Doing the Corporal and Spiritual Works of Mercy can aid us in examining our consciences. We can then seek forgiveness and mercy from God, especially in the frequent celebration of the Sacrament of Penance which helps us experience more deeply the infinite mercy and love of God. From there, we go forth witnessing to others what we ourselves have experienced. Pope Francis reminds us: “Mercy towards a human life in a state of need is the true face of love” (Angelus, July 14, 2019). Instead of causing suffering, we are called to compassion—to suffer with another. This is not easy, but practicing the Corporal and Spiritual Works of Mercy will assist us in learning and living a compassionate, merciful, and loving way of life in Christ. May we pray with St. Vincent Pallotti to be transformed in God’s mercy for the benefit of all. May the charity of Christ urge us on!
 “The beginning of all effort is the recognition of what is.” -Romano Guardini, Learning the Virtues That Lead You to God, 1963 Professional athletes do many appearances while playing. We get paid to show up at fundraisers, youth camps, watch parties, and promotional events. Something that is practically a guarantee when attending these appearances is one or more sets of parents coming up to tell us about their child who plays soccer. Often these conversations are quite enjoyable, but almost inevitably, there are a few who want to talk about how their son or daughter was short-changed in their youth soccer experience. There is a lot that these parents say to us, but the consistent element is: my child didn’t succeed because of some external factor. This may very well be the case for some of them. It is equally true, however, that it is certainly not the case for all of them. Much of the time the boy or girl just wasn’t good enough for a particular team, level of competition, or system of play. The point of this post is not to drop the heavy hammer that many kids run out of the athletic ability rope and should give up. No, this post is about the absolute necessity of taking an honest stock of where someone actually is--especially for the spiritual life. Romano Gaurdini says that “the beginning of all effort is the recognition of what is.” The reason for this being that you cannot begin making the effort to improve unless you start with who you already are. Any professional athlete will tell you that it is far more helpful to be taught how to assess and address weaknesses rather than to pretend they don’t exist. In fact, most professional athletes are fairly obsessive about identifying areas in their game where they can improve. If I determine I’d like to be a better shooter with my right foot, for example, then I must begin with the harsh—but necessary—reality that I can barely complete a pass with my right foot. If I never acknowledge my current ability, I’ll constantly run into problems—poor technique, inadequate fundamentals, and so on. I’ll never become a strong shooter without addressing the plain truth of my current ability. This is a skill that requires disciplined practice and will never simply be acquired because I want it to be so. First comes acknowledgment, then a plan for improvement, all for the hope of becoming a good right-footed shooter. This same principle can and should be applied to our spiritual lives. Just as improvement can only take place in athletics by beginning with where an athlete currently is, spiritual advancement can only begin by taking an honest assessment of where one currently is in relation to God. This means you’re far better off admitting that you struggle to pray for 5 minutes and taking that to God than wondering when you’ll receive the Stigmata. It is far more helpful to search deep within yourself and locate and name your pride, selfishness, ego, envy, or lust than only present to God your most pious and holy thoughts. He knows your heart already—He’s just waiting for you to know it as well. One of the most helpful exercises for high-school, collegiate, and professional athletes is to watch film in order to identify strengths and weaknesses. The team watches the most recent game in order to see what needs to be addressed that week in practice. This same concept can migrate into our spiritual lives—we look for points of departure and development in order to draw nearer to God. This practice is not to discourage but to improve. There’s no shame in acknowledging ourselves as we really are. In fact, God can really only begin to heal us once we acknowledge where we are hurt. The Physician cannot tend to our wounds unless we let Him see them. Several days ago, I was talking to my wife about this concept and she brought up how watching film for athletes is similar to the examination of conscience recommended by the Church. Examining one’s conscience on a regular basis is like looking back over the tape to see the strengths and the weaknesses—the graces and the sins—in order to grow. Then, with this self-knowledge, we can go to God, say thank you, and ask for forgiveness, trusting in His merciful love. God looks down on us and loves us as we are, but He also promises that His love is transformative. He looks down and says, “I love you,” while at the same time calling us higher. He wants us to identify what is so that we may cooperate with His grace and begin the beautiful work of improvement. This we call sanctification. May we all be willing to look at ourselves honestly—as we really are—so that we enter into the effort that is the fight of faith (cf Jude 3), trust that God’s grace is sufficient (see 2 Cor 12:9), and become the saints Jesus Christ died for us to be.
 "For freedom Christ has set us free." -Galatians 5:1 In light of the upcoming celebration of freedom in the United States on the Fourth of July, I was pondering the meaning of freedom as I went to Mass recently. Freedom is not only a word, but a way of life that many Americans hold to be holy and sacred. To begin, what is freedom? What does it mean and entail? The misguided and misinformed definition I once held is that I form my conscience to what I see fit, what I subjectively see to be right and wrong. Along with the culture, I often asked, “What is truth?” This proved to be a heavy burden to bear throughout my life, and I often found myself in state of restlessness and worry. According to the Catechism of the Catholic Church, "’God willed that man should be left in the hand of his own counsel, so that he might of his own accord seek his creator and freely attain his full and blessed perfection by cleaving to him" …Freedom is the power to act or not to act, and so to perform deliberate acts of one's own. Freedom attains perfection in its acts when directed toward God, the sovereign Good” (1743-1744). Furthermore, each of us also has a conscience which, when properly formed and applied, can lead to our ultimate freedom. The Catechism of the Catholic Church 1776 continues, "Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, sounds in his heart at the right moment. . . . For man has in his heart a law inscribed by God.." The conscience is not something that we lay upon ourselves, but something that God inscribes on our very being. Our conscience is not up to interpretation, not up to the current fad, but a gift given by God to His children, in love, to know what is right and wrong—to know how to walk justly and thus live freely. In the Mass I attended, the priest answered my questions about freedom by explaining that freedom comes from a well-formed conscience, from knowing where we are going, whom we are serving, and ultimately from knowing what truth is. A well-formed conscience frees us from the ties of the world and binds us to the truth of Christ, helping us see the world through the lens of truth. The Church beckons the faithful to seek truth, question, find answers, and ultimately find freedom by living in the truth. As Christ himself said, “For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” By conforming our minds and hearts to Christ, we better form and inform our conscience. As daughters and sons of God, this faculty is ours, it is written on our hearts. In this formation, we can reason and determine what is right and wrong, what leads to the path of joy and peace, and who we are. The conscience then frees us to choose the good, and when we fall, to repent and seek Him again. This Fourth of July, let us ask the Lord to show us the path to a well-formed conscience to live a life of freedom. May we ask ourselves where we are forming what we believe, what truths we hold sacred, and if God will enlighten our minds to show us the path of freedom. Let us rejoice knowing that "Where the Spirit of the Lord is, there is freedom” (2 Cor. 17).
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