One of the things I love about Catholicism is that we celebrate the mysteries of our faith in a physical way.
Going to Mass, kneeling, standing, singing, receiving the Eucharist, hearing and proclaiming the Word of God, experiencing community after Mass or at parish events. Some of our liturgical feast days even emphasize the physical contact between us and the Divine. Think of reverencing the wood of the Cross on Good Friday or participating in a Eucharistic procession on Corpus Christi. Our faith is incarnational, and our bodies are important conduits for worship.
That’s part of the reason the last several months have been so difficult for so many. These physical elements of worship have been—largely—unavailable to us because of COVID-19 and the practice of physical and social distancing. Most of us have also been physically disconnected from our communities of faith, friends, and family. We’ve missed important events like birthdays, retirement parties, and even funerals. The emotional, spiritual, and psychological effects of this separation are very real and very serious.
And it’s been clear from the outset of this pandemic that the Church must take action to alleviate the impact of isolation, despair, and loneliness caused by this pandemic. But who will lead the charge? I find myself asking, what is the Church going to do about it? How will we get through this?
And then I realize, the Spirit is calling me. And, friends, the Spirit is calling you too. We’re not being called to wait around while someone else figures it out. God is calling us to figure this out together.
We must remember that we are the Church on earth, and we are being invited by the Spirit to cooperate with God’s grace to take action and serve others, right now. We can’t simply wait for someone else to help. Those of us who are baptized are called to be missionary disciples and, ultimately, saints. And this call comes with a personal responsibility to recognize that all our lives are interwoven as branches grafted onto the Vine, as various parts of one Body (1 Corinthians 12). We are connected to one another through our baptism into Christ. Paul says, “The body is not a single part, but many.” And because of this interconnectedness, when one part suffers, the whole body suffers. So, we’ve got to do something about that, because we’re called to be “doers”.
We are all suffering in some way during this pandemic. It’s not even possible to downplay that. And we all feel one another’s burdens. We especially feel our personal stresses and anxieties, day in and day out. I believe one of the answers to this anxiety and suffering is the beautiful work of spiritual accompaniment.
The call to spiritual accompaniment is incarnational and based on the love of Christ. Spiritual accompaniment urges us out of our own interior world and presses us to walk with our brother or sister in whatever situation they might find themselves. Pope Benedict XVI says that God’s love for humanity is so strong that “it turns God against himself, his love against his justice” (Deus Caritas Est, 10). How, then, can we demonstrate a reflection of this great, personal love to one another if we can’t be physically present to one another? I believe we must be creative and find ways to communicate our companionship to one another in meaningful ways. We can allow ourselves to be challenged by these questions while we reflect on this topic: Do I have the ability to be present to my suffering neighbor in any way today? Do I have the capacity to do charitable spiritual accompaniment during this pandemic?
I believe one effective way to spiritually accompany others as we remain physically distant is to ask challenging questions of others and engage in honest conversation. Though this may seem simple, “faith sharing” is a powerful way to be witnesses of God’s presence, and we all need to be reminded of God’s presence these days.
I think there are two simple, penetrating questions that can start fantastic spiritual conversations that open our eyes to the great works of God. They are:
The answers to both of these questions reveal our hearts, our spiritual yearnings, our joys, and our sorrows; the answers to both of these questions lead us to recognize God’s presence among us, either by contemplating where we’ve seen God or petitioning His aid through prayer. I want to challenge you to invite a friend or someone you’re close with to consider these questions and then to hear their answers. Perhaps you’ll be surprised at the way the Spirit guides the conversation.
I believe that through this simple practice of spiritual accompaniment, we will grow closer with one another, though distance or politics or ideologies may keep us apart. Loving and holy conversation is one way to begin healing the wounds caused over these last several months, and it is one way to accompany one another on the road as we travel strange, new paths together.
To learn more about spiritual accompaniment, please click here.
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During my fifth year with D.C. United, the team brought in a nutrition specialist. The specialist gave his presentation and then looked toward a table in the middle of the locker room that held about 40 pill bottles of vitamins, supplements, mild pain relievers, gels, powders, and who knows what else. The nutritionist then walked over to the table, looked back to us, and said, “you know, if you just eat well you can throw all of these out. In fact, you’d be better off doing that.” He left the locker room five minutes later and never came back.
For my first five years at DCU, I had been taking those vitamins and supplements at the recommendation of our strength and conditioning coaches and athletic trainers. Now a certified nutritionist deemed the whole thing a waste of time and had even said they could hinder our performance—I wondered what exactly to do. Who should I listen to?
This memory has stayed with me because it matters a lot for an athlete what you do with your body. It matters how you train, eat, sleep, relax, and recover. You need to know what is helpful for your athletic development and what is unhelpful. I wanted to know if the pills and supplements helped me or hindered me.
This all applies to athletic prudence in the natural realm. Prudence is the ability to judge rightly and act according to that knowledge. It is being able to think through things correctly and then make the right choice. Thus, athletic prudence is the ability to choose and act rightly in the realm of an athletic pursuit.
We make decisions and then act based upon what we have concluded is actually helpful or unhelpful in relation to our goal.
I would like to apply this same line of thinking to the virtue of prudence in the supernatural realm. We should be asking what is helpful or unhelpful in terms of our spiritual lives. Just like the nutritionist condemning our pill vault and making me wonder what was actually helpful for my soccer career, we should ask what in our lives helps or hinders us from going to God. In order for us to do this, of course, we must acknowledge that God is both our goal and a worthy (the most worthy!) goal at that.
When I got to the height of my playing career I was devastatingly depressed for a very concentrated span of time (only several days). For months I pondered why I hit such a low point amidst more success than I had ever expected. Eventually, through the help of the Holy Spirit, I realized that God allowed me to feel the weight of my success without Him. It was an incredible grace—but also one that was difficult to really learn. Over time the truth that my soul was more important than my sport sunk in. I realized that much of what I had made my life about was, in the end, unhelpful for reaching the ultimate Goal who is God.
I started applying my athletic thinking to my spiritual life. I started asking the right questions—is this helpful or unhelpful for my spiritual life? Should I be hanging out with this group of friends so much? Are my weekend habits really bringing joy to my life? Am I living as the person I want to be? Do I know who I want to be?
These questions led—and continue to lead—me to Jesus, and I find myself needing to ask them again and again. Do the decisions I make help me become who I want to be? Or are my decisions hindering me from being that person?
Athletic prudence helps athletes maximize their potential and use their God-given gifts to the best of their ability. This same principle can—and should—be applied to our spiritual lives. Are the decisions, actions, and principles that guide my life helpful? Are they leading me in a good direction?
Prudence, says St. Thomas Aquinas, is the mother of the virtues. You cannot possess any virtue without the virtue of prudence because prudence is what enables us to recognize what is truly good (helpful) and then act according to that good. No athlete can become great apart from athletic prudence because athletic prudence enables the athlete to recognize and act upon what helps him or her become a good athlete. Far more important, however, is the realization that no person can become who they were created to be apart from supernatural prudence. It is not possible to follow Christ without first asking yourself what exactly it is you’re already following—what is it that shapes your decisions? It may be a desire for comfort, power, status, honor, wealth, success, popularity, or any number of things. But they all fall short. To be prudent you must know the end goal. You cannot attain the virtue of prudence in the whole of life without knowing that “it is Jesus in fact that you seek when you dream of happiness.”
Taylor Kemp is an instructor for the Denver Catholic Biblical School as part of the St. John Vianney Seminary Lay Division in the Archdiocese of Denver. He is a former professional soccer player, amassing over 100 appearances over six-years in Major League Soccer (MLS) for D.C. United, and playing for both the youth and full United States Men’s National Team. Taylor holds an MA in Theology from the Augustine Institute and BS in Business Management from the University of Maryland, College Park.
Recently, my husband and I attended a virtual Catholic Marriage Summit called, “Joyful Ever After.” Several of the speakers mentioned the importance of cultivating the virtue of believing in your spouse’s best intentions rather than assuming ill will when a perceived grievance is committed.
I thought back to a time when my husband and I were dating long-distance. He texted me that he would be arriving late to see me, which was very unlike him. I was a bit sassy in my response. What I didn’t realize at the time was that he was late because he ran into traffic while buying me a surprise bouquet of flowers.
A podcast I listen to addressed this same predicament when we interpret our children’s actions before we know their true intentions. The mom on the podcast shared how terribly she felt after becoming upset with one of her children for making a mess of crafting supplies only to find out her child brought out the materials to make her a love note.
Encounters like these provide us with opportunities to choose love. Making up stories in our minds that may not be—and most of the time are not—true does more harm to our relationships than good. Assuming good intentions from our spouses, family, friends and co-workers allows us to foster and strengthen relationships.
Doubting someone else is a way of protecting ourselves. God is the one who gives us courage to trust others and give them the benefit of the doubt. Being less defensive makes others more receptive. Opening ourselves up to another allows us to share the hope and joy of the Gospel. We become more likeable, less distracted by imagined problems, focused on the actual issue, and are overall happier. After all, God gives us a second, third, fourth and ultimately infinite chances in response to our shortcomings. As James 2:13 says, “For the judgment is merciless to one who has not shown mercy; mercy triumphs over judgment.”
Training our minds to think of others and the best intentions they have can both help us and improve our relationships. In many occasions, the person we are interacting with may be reacting from a previous interaction that overflows into our relationship with them. By keeping an open mind without judgement, we allow the Holy Spirit to enter our hearts so that we may reach out to the other with empathy and love. This serves as a reminder to us of our own humanity and imperfection.
Believing in another person’s best intentions is an act of faith. To foster this line of thinking in my own marriage, every day I try to share something I’m thankful for about my husband. I try to think about this during prayer as well to help develop gratitude. When I don’t understand something that my husband is doing or has done, I try (very hard!) to ask open-minded questions in order to open dialogue instead of shutting the conversation down or arguing. Some other ways we can seek to see the best intentions in others are: asking for clarification, listening to what’s being said rather than waiting to share our own thoughts, and refraining from editorial comments that could aggravate the situation.
During these unusual times, we could all benefit from more compassion and grace. Let us open our hearts and minds to seeing the best in others.
For more resources on Marriage and Family, please click here.
For more resources to accompany you through this time of COVID-19, please click here.
Dana Edwards Szigeti currently resides in Orlando, Florida where she works as a senior communications representative. She just moved to the city after getting married in May and looks forward to getting involved in the Catholic community.
“Always ask the Spirit what Jesus expects from you at every moment of your life and in every decision you must make, so as to discern its place in the mission you have received.” -Pope Francis, Gaudete et Exsultate, 23
Have you ever prayed a novena? Some people might find such a thing out of fashion, but it is making a return among a number of Catholics. For some, the practice never left.
For nine years, as pastoral director of St. Jude Shrine in Baltimore, Maryland, I led weekly novena prayers on Wednesdays and Sundays during the perpetual novena in honor of St. Jude, patron of hopeless cases. The custom of praying a novena, usually nine days of prayer, arose from the liturgical period of nine days between the Solemnity of the Ascension of the Lord and Pentecost Sunday. (In recent years, many dioceses have moved the Solemnity of the Ascension from Thursday to the Sunday before Pentecost.) This liturgical time marks for us the period between when Christ ascended to the Father and the sending of the Holy Spirit on the Blessed Virgin Mary, the Apostles, and the disciples.
The Risen Christ gave his followers a mission. He told them to “Go”. But go and do what? “Make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19). They did not go immediately, but instead were looking at the sky. They were confused. Then they went into the Cenacle or the Upper Room, prayed and discerned together. They were not ready to go forth on mission for Christ. When the Holy Spirit came at Pentecost, they received the boldness to preach and to heal in the name of Jesus Christ. Only then did they accept their being sent by Christ.
As Christ sent them, so he sends us. St. Vincent Pallotti taught, as did the Second Vatican Council, that the baptized are sent into the world as apostles of Christ. In word and deed, our world needs to hear proclaimed that God is love, Christ saves, and Christ is alive (Christus Vivit, chapter 4). This is the initial proclamation of the Good News or the kerygma. When people encounter us, do they encounter Christ? Do we accompany them into greater faith in him? Are they welcomed into the community of faith, the Church? Do they realize that they, too, are sent? (cf. Living as Missionary Disciples, Part I).
We do none of these works alone. We are dependent on the Holy Spirit. As Pope Francis teaches us, “When you receive the Spirit, he draws you ever more deeply into the heart of Christ, so that you can grow in his love, his life and his power (Christus Vivit, 130). The Holy Spirit will guide us in our discernment and in the mission that we have been given by Christ.
May the Charity of Christ urge us on!
Fr. Frank S. Donio, S.A.C., D.Min. is Director of the Catholic Apostolate Center.
Last week, one of my good friends sent me a funny video of a six-year-old girl who was upset at not being allowed to go to the pub. Her father manages a local Irish women’s soccer team that her aunts play on, and they were going to the pub for their Christmas party. The little girl, who feels like the team’s mascot according to the video, wanted to celebrate with her family. After laughing and laughing at the little girl’s arguments, I realized that the impulse to share something that brings such joy is a way the Holy Spirit can work through us, bringing us together even now.
After watching the video, I started thinking about how this little girl's sense of injustice is instructive for us, too, on a deeper level.
In the video, she feels deprived from good times and togetherness.; denied celebration with loved ones; frustrated at restrictions that make no sense to her; and not allowed to make her own choices. Her every plea meets with rejection and her whole world feels wrong. Could this be how many of us are feeling today as a result of the coronavirus pandemic? Are we feeling isolated, lonely, trapped, or frustrated? Do we feel unheard or rejected by God?
What stark contrast we experience right now between this inner despair or frustration and the emergence of spring all around us.
Spring arrives nonetheless, unaltered in its processes. I think too of how Christmas still came to Whoovile in "How The Grinch Stole Christmas"--still it "came without packages, boxes, or bags!" In the movie, Christmas comes in spite of great deprivation and loss, in spite of so many unmet expectations and plans ruined, in spite of the Whos' demonstrated vulnerability. They responded by joining hands and refusing to deny the cause for celebration that they still knew inside of them, something no one or no thing could take away.
We can't literally join hands right now (well, we shouldn't!) but we absolutely can remember that God has always been in control, and will always be in control, of all creation. We can remind ourselves this Easter season that His unbounded love for us remains our source of life here and our destination eternally. We can practice countering the appearance of threats with choosing to believe God walks with us and accompanies us in the midst of our suffering. We can accept His reality as our truth and in those moments that we do, we'll know in our hearts that all will be well. We can dare to trust in the power of the resurrection—the grace and new life that Christ wants to bring into our lives even today.
I'm grateful to be hanging in here with all of you. We're stronger than we know, especially when united in prayer. Although I'd be quite content not to take on any more strength training at the moment, I know that the trust I'm developing is a higher good. I hope you will find that sense as well. May we continue on in hope, inviting the life of the Resurrected Christ to flourish in our hearts and homes
Donna Green resides in the Archdiocese of Milwaukee.
“Do not be troubled if you do not immediately receive from God what you ask him; for he desires to do something even greater for you, while you cling to him in prayer” -Evagrius Ponticus
There are often times in our lives when God doesn’t seem to be answering our prayers. We pray repeatedly for certain people or intentions, sometimes for days, months—and even years—but our prayers seem to go unanswered. When nothing seems to be happening, it is easy to feel weary and disheartened.
For the past several years, my husband and I have been praying for a specific situation that has only gotten more frustrating and bleak. At Mass during the first week of the Lenten season, I heard the words of Jesus to his disciples, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (emphasis added).
After praying with this reading throughout the week, I heard the following words in my heart: “keep knocking.”
I took this as a reminder to persevere in prayer. Whether or not we think God has answered our prayers does not change the fact of who he is: a good Father who knows what we need. Our intention to pray should not spring solely from the fact that we need something, but from our desire to strengthen our relationship with God and to be transformed and conformed to his will in the process.
The Catechism summarizes it well when it says, “prayer is a battle” (2725). I’ve found this to be true on multiple fronts.
First, it’s a battle to even set apart time to pray each day. It often seems that I don’t have time or that there are so many more important things to do. This year for Lent, I’ve decided to set apart the first 10-15 minutes of my children’s naptime for quiet prayer. This puts to practice a fact I already know intellectually: prayer gives my days purpose and meaning. Another opponent we fight in the battle of prayer is distraction. I often find that as soon as I commit to prayer time, my mind wanders or suddenly races with things to do. It’s normal to experience distraction in prayer. When this happens, simply bring yourself back to the present and don’t give the distraction too much attention. Other times, my prayer life seems dry and dull. It feels hard to pray and I don’t even have words to say. Additionally, we can experience something that might be the hardest of all: seeming silence in response to our prayers.
The Catechism extrapolates, “Our battle has to confront what we experience as failure in prayer: discouragement during periods of dryness…disappointment over not being heard according to our own will…To overcome these obstacles, we must battle to gain humility, trust, and perseverance” (2728).
Anything of merit is proven in times of hardship: our commitment to marriage, our love for our family, our life of faith, our dedication to a cause or ideal. We are unable to excel in an endeavor if we’ve never practiced. That is why my husband jokes that he will never pray for patience, because he doesn’t want to be presented with opportunities that will invite him to grow in that particular virtue. The Catechism speaks on this as well, “Filial trust is tested - it proves itself - in tribulation” (2734).
Occasionally, we might not receive an answer to prayer immediately because the repeated action of prayer will make us grow in some way: in charity, in perseverance, in faith. The Catechism goes on to ask, “Are we asking God for ‘what is good for us?’ Our Father knows what we need before we ask him, but he awaits our petition because the dignity of his children lies in their freedom. We must pray, then, with his Spirit of freedom, to be able truly to know what he wants.” (2736)
Perhaps we are praying for something that is not good for us. Or, even more likely, for something that is not best for us. Our prayers may be pure, well-intentioned, and holy, but may only partially supply what we, or the people we’re praying for, need. We often can only see part of the whole picture; our ways are not God’s ways.
An example of this can be found in the story of St. Monica, who prayed for her son, Augustine, for 17 years before he was baptized and entered into the Catholic Church. In the midst of her prayers for the conversion of her son, Augustine snuck out of her care and escaped to follow his worldly pursuits in Rome. At the time, this was devastating to Monica, who only saw his continued descent into a life of sin. But it was in Rome that St. Augustine met St. Ambrose—the spirit-filled bishop who was a major catalyst in Augustine’s conversion.
This example shows a good prayer that was seemingly unanswered. God did not seem to be “listening” to Monica’s pleas for her son to stay with her. Instead, he used a hopeless situation to bring about an even more powerful encounter that led to Augustine’s salvation.
God never fails to hear our prayers. Said again, our prayers are always heard. By praying for something repeatedly, we grow in our charity for others, in our perseverance, and in our faith. St. Augustine himself reminds us of this, “God wills that our desire should be exercised in prayer, that we may be able to receive what he is prepared to give.” The more difficult prayer is not to pray for what we want or think we want, but to pray for God’s will to be done, as Jesus teaches us in the Garden of Gethsemane.
The goal of prayer is a deepened relationship with and the love of God. We need prayer because we need God. Prayer is meant to change and transform us to be more like Christ, who lived in complete unity with the will of His Father. As the Catechism reminds us, “Against our dullness and laziness, the battle of prayer is that of humble, trusting, and persevering love” (2742).
As we continue to grow in our understanding and practice of prayer this Lent, I invite you to persevere in the “battle” in order to say with Christ, “not as I will, but as you will.”
For more resources on Prayer, please click here.
Kate Fowler is the Blog Coordinator for the Catholic Apostolate Center. She received her Master's in Leadership for the New Evangelization from the Augustine Institute.
In Romeo and Juliet Shakespeare famously asked, “What's in a name? That which we call a rose by any other name would smell as sweet.” Names convey not only an identity, but also one’s familiarity, intimacy, and attention with the subject. We are each taught the names of our surroundings in our infancy so as to be able to associate experiences and qualities with them. And this spirit of discovery continues even today, with great ceremony being performed upon uncovering an unknown celestial body, lifeform, or element. To name something is to also claim dominion over it. In Scripture, for example, Adam was tasked to name the creatures of the earth. In Genesis we read, “So the LORD God formed out of the ground all the wild animals and all the birds of the air, and he brought them to the man to see what he would call them; whatever the man called each living creature was then its name.” To call something by name implies a relationship with the person or thing named. That is why when Moses asked God Who he should say sent him to free the Hebrews from slavery, the Lord revealed the Divine Name:
Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel, ‘I am has sent me to you.’” God also said to Moses, “Say this to the people of Israel, ‘The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you’: this is my name for ever, and thus I am to be remembered throughout all generations.
This example illustrates the power of God’s Name. It is how He identifies Himself to the people of Israel and legitimizes their relationship as His Chosen People.
God’s name is also sacred and demands respect. Recall the Second Commandment, as written in the Old Testament: “You shall not invoke the name of the LORD, your God, in vain. or the LORD will not leave unpunished anyone who invokes his name in vain.” (Exodus 20:7 and Dt 5:11) The name of God is so holy that the Jewish people dare not even pronounce it out loud. As Catholics, we are similarly taught that God’s name is of the utmost holiness and should only be invoked in one’s speech to bless, praise, or glorify the Lord (cf. CCC 2142-2149). His name must never be abused by careless speech, false oaths, words of hatred, defiance of God, or used in unholy ceremonies. This applies to the name of Jesus as well:
Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
In his 2007 book, Jesus of Nazareth, Pope Emeritus Benedict XVI observed that God established a relationship with mankind when He revealed His name to Moses. The Incarnation, he continued, was then the fulfillment of the process that “had begun with the giving of the divine name” (Benedict XVI, 144). This relationship did not make man equal to God but “protect[s] the wonderful mystery of his accessibility to us, and constantly assert[s] his true identity as opposed to our distortion of it”(Benedict XVI, 144-145). And Christ Himself underscored the sanctity of His Father’s Name with the inclusion of “hallowed be thy name” in the prayer He taught His disciples. We pray with these words each week in Mass. As we do, have we realized the importance of what we are saying?
To remind us of this truth, the Church has instituted the Feast of the Holy Name of Jesus (in its current form) as an optional memorial to be celebrated on January 3 of each year since 2002 (but originally established by Pope Innocent XIII on December 20, 1721). How great a gift that the Lord God Almighty has so intimately revealed Himself to us! Unfortunately, in today’s society there is no limit to the number of times when our culture irreverently invokes God’s name in the media, creative works, and everyday conversation. As we begin a new calendar year, how can we better model respect and humility when using God’s holy name? Can we do anything in our classrooms, workplaces, or online profiles to witness a life of respect and reverence for God? As Catholics, we are blessed to be able to pray to and know a personal God who has revealed not only His name, but even sent His only Begotten Son to be among us—something we remember this Christmas season. Let us rejoice in this knowledge and continue to cry out with our lives, “O Lord, our God, How awesome is Your name through all the earth!” -Psalm 8:2
Thomas Wong is a young professional in Washington, DC.
Today, August 8th, is the feast day of St. Dominic de Guzman, founder of the Order of Preachers—the Dominicans.
St. Dominic was born around the year 1170, and he came from a noble and devout family. After studying at the University of Palencia for ten years and becoming a priest, Dominic eventually went to southern France to fight the Albigensian heresy. While there, he determined that a return to the preaching style of the Apostles in the time of Christ—to engage with individuals, to go where the Spirit led them, and to live simply—would most effectively preach the Gospel message and bring heretics and converts back to the faith.
After spending several years evangelizing and preaching, Dominic had acquired a small band of followers. With them, he founded a religious order, basing it on the Rule of St. Augustine and giving it the mission of “preaching and the salvation of souls,” with an emphasis on the importance of spiritual and intellectual formation. The Order of Preachers was officially recognized by Pope Honorius III in late 1216.
In a time when opposing sides often resorted to violence, St. Dominic chose to combat the Albigensian heresy through open dialogue rather than bloodshed. By having a deep understanding of Scripture, tradition, and philosophy, and by engaging with individuals on an intellectual and moral level, he was able to bring back into the faith many of those who had fallen into error. The Order of Preachers that he founded continues to embrace these principles by preparing preachers who are “intellectually informed and pastorally competent.”
St. Dominic chose to settle the first members of his order in university cities so that they could gain the intellectual training they would need to become engaging and morally compelling preachers of God’s word. The Order of Preachers, to this day, still heavily emphasizes the importance of spiritual and intellectual formation in preparation for their pastoral work. The Dominican House of Studies in Washington, D.C. continues in the Dominican tradition of establishing communities of Dominicans near universities. Dominicans residing at the House of Studies teach at nearby at The Catholic University of America, assist with Masses at parishes in the Archdiocese of Washington, and produce a journal.
Reading about the origins of the Dominicans and their continued success reminds me of the important place that religious study ought to hold in even the layman’s spiritual life. While we cannot all get degrees in theology, feeding the intellectual curiosity about our faith can lead us deeper into our relationship with God and to a better understanding of his truth.
Reading more about our faith, or about the lives of the saints we wish to emulate, can also better equip us to evangelize when the opportunity arises. While we may not be reading the Summa Theologica or the Catechism cover to cover, there is a plethora of material—from papal encyclicals and the core documents of Vatican II, to letters and diaries of the saints—available for us to deepen our own understanding of the faith and to be able to share it with others.
I myself have been inspired by reading about the life of St. Dominic de Guzman and the work of the Order of Preachers. As a result, I have decided to further engage my faith through more rigorous spiritual reading. I think a good place to start is with a course of study on one’s vocation—for me, that means marriage and parenthood, and thus my “to read” list includes Three to Get Married by Fulton Sheen and the papal encyclicals Castii Conubii and Humanae Vitae.
What will you read to engage more deeply with your faith?
Question for Reflection: How can the life of St. Dominic and his emphasis on intellectual formation help you deepen your spiritual life?
Helena Romano is an editing associate at the Catholic Apostolate Center.