 Lent is not a diet program. Yes, the Church recommends the ascetical practices of prayer, fasting, and almsgiving. These, though, are meant to help us love God and neighbor more fully. Pope Francis in his homily for Ash Wednesday offered this consideration: “Lent is a journey that involves our whole life, our entire being. It is a time to reconsider the path we are taking, to find the route that leads us home and to rediscover our profound relationship with God, on whom everything depends. Lent is not just about the little sacrifices we make, but about discerning where our hearts are directed. This is the core of Lent: asking where our hearts are directed.” Where is your heart directed? Is it a divided heart? It is easy to compartmentalize. Or so it seems. Eventually, trying to live life in two directions tears us apart. “Our entire being” needs to be engaged, not simply part. We can pray, fast, and do almsgiving, but still be unconverted within. These acts are a means to an end, not an end in themselves. These “little sacrifices” should sharpen our minds and open our hearts more fully to a life directed toward God and neighbor. If they are done simply for us to feel a sense of accomplishment or as a test of our will, then their focus becomes about us. How do we go forward? By realizing that “everything depends” on God, not on us. Once we do, and cooperate more fully with the grace of Christ, our hearts will be undivided, united in love with God and neighbor. May the charity of Christ urge us on! For more resources to accompany you during your Lenten journey, please click here.
0 Comments
6/30/2020 Living the Mission of Jesus: Overcoming Racism by Entering In, Listening, and AccompanyingRead Now The din of breakfast time in a house full of little ones required that I practically yell to my husband to be heard over requests for more milk: “I just feel so sad for our country. I feel sad that so many people are suffering. I’m sad about how devastated God must feel.” Before he could respond, my sweet, sensitive 5-year-old hugged my legs. “It’s okay to feel sad, Mom. But, why are you sad for our country?” And so our dialogue began. I gently told him about the injustices being faced by our Black brothers and sisters. I reminded him that God made each of us in His image, and that we are each deeply loved by Jesus. I reminded him that racism is a sin, and that Jesus conquered our sins by His death on the Cross. We love Jesus and honor His sacrifice by turning away from sin. And then I told him that we have work to do: as Catholics, we get to be like Jesus by fighting against racism. As believers, we are called to make the world more loving and just. So together, we enter this mission of Christ. Our baptism calls us and sends us out, equipping us to live as members of the Body of Christ. The Catechism calls us “members of each other, (CCC no. 1267)” and as such, we have a responsibility to live that way. Using the life and love of Jesus as the guiding principal of our faith, we are invited to acknowledge the suffering of those around us. Saint Paul writes in his letter to the Corinthians, “If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. Now this is the body of Christ” (1 Corinthians 12:26). This is unity as the Body of Christ: a people not positioned as ‘left’ or ‘right,’ for only the unborn or for only Black lives, but positioned at the foot of the Cross. Our Church, informed by the Gospels, calls us together to this work to uphold the dignity of the person, letting Jesus show us the way. Jesus was moved with compassion. At the death of Lazarus, he wept. At the woman’s desperation for healing, he allowed himself to be touched by her. He entered into the woman at the well’s loneliness and shame and met her with mercy. Jesus showed up heart first, revealing how we might accompany each other. As a white woman, I cannot know the suffering of the Black community. I can, however, emulate Jesus by allowing myself to hear and see hurt and be moved deeply by it. Instead of rationalizing, self-aggrandizing, or refusing to acknowledge the pain of another’s story, I open my eyes to see the brokenhearted—even when it challenges me, even when it hurts. Like Jesus, I weep for the loss of Breonna Taylor, George Floyd, Ahmaud Arbery, Rayshard Brooks, and so many others. I allow myself to feel and enter into the pain. I lean in until it makes me want to do something. Jesus stood with the vulnerable. God made flesh dwelled among us and was moved with compassion for his people. Seeing the suffering of Martha and Mary, he raised Lazarus from the dead. At the ailing and fear of the bleeding woman, he extended healing and peace. He saw the shame of the woman at the well and revealed himself as God to her, declaring her worthy of His life-giving water. In these examples and countless others, Jesus reveals himself as unapologetically for and with the least of these. As Catholics, we are called to this mission. In response to the just anger of our Black brothers and sisters, we stand in solidarity with all who experience the sin and effects of racism . Moved by this pain, we cry out to our Father for healing and peace. Using our voices, votes, and dollars, we stand for and with the Black communities and all affected by the sin of racism, declaring the value of each life and the dignity of each person. I am tempted to avoid this work. Showing up heart first the way Jesus did requires a vulnerability and humility I often lack. I become disproportionately concerned about being comfortable and being right. I am tempted to keep my head down, refusing to be moved and challenged by new voices and stories. Yet, I am called to look up. When I pridefully insulate myself from the pain of a hurting person or community by my refusal to enter in, openhearted, I deny the dignity of their personhood by not validating their experience. By guarding my hardened heart, I fail my baptismal calling. Jesus concerned himself more with loving the low in spirit than the repercussions of caring. He entered in, listened, and loved each person—especially the marginalized. So today I seek to live like Jesus. I choose to sit in sorrow for the pain of my Black brothers and sisters. I lift up my voice in prayer, confident that God sees and cares deeply about justice, unity, and life. I choose to look to the mission of Jesus to remember my own. Join me.
 “And a sword will pierce through your own soul also.” -- Luke 2:35 I have a tradition of watching Mel Gibson’s The Passion of the Christ every year, usually on Good Friday. However, this year I decided to watch it on Ash Wednesday to prepare me for Lent. Every time I watch it, something new stands out to me. This year, I noticed with particular clarity how Mary follows Jesus throughout every step of His Passion and, more specifically, the effect it has on Our Lord. Whether it be His arrest, scourging, or His walk towards Calvary, every time He locked eyes with Mary, His energy was replenished and His courage renewed. Granted, this is from a film, but it isn’t that difficult to imagine. The love that Christ had for His mother is beyond anything we can conceptualize. I’ve always found this—and her—to be somewhat mysterious and always a little bit beyond my reach of understanding. But I think reflecting on her title of “Our Lady of Sorrows” can encourage us to suffer well, especially during this Lenten season. Mary, perfectly united with the will of her Son, was always completely open to His grace and His love. Along with this perfect unity, however, came the most intense and acute suffering ever suffered after Christ Himself. It is said by many saints, including St. Ephrem, St. Ambrose, St. Bridget of Sweden, and St. Alphonsus Liguori, that Mary suffered an interior, emotional crucifixion during the Passion of her son. Additionally, due to her sinless nature, the intensity of her suffering during Christ’s Passion was beyond anything we can imagine. St. Bernardine of Siena once said, “the grief of Mary was so great that, were it divided amongst all men, it would suffice to cause their immediate death.” This suffering of Our Lady of Sorrows, so beautifully depicted in the film, is ironically comforting. Mary is the ultimate example of not only how to suffer, but also how it can glorify God if fully embraced. She shows us that even through our suffering we can fulfill the will of God. One can argue that much of her life—beginning with the prophecy of Simeon and continuing through the laying of Christ in the tomb—was lived in some degree of suffering, especially knowing what would befall her Son. But because she was completely devoted to the fulfillment of the will of God, her suffering was redeemed in and through the glory of the resurrection of Christ. The film depiction of Christ looking to His mother is also something we can learn from this Lent. Mary can be a source of strength and encouragement as we continue to do works of prayer, fasting, and almsgiving throughout these forty days. Mary suffered quietly and faithfully. She stood with her Son at the cross until the end, knowing in faith that his Passion and death would fulfill God’s plan and bring salvation to mankind. What can we take from this? Our Lady of Sorrows shows us that suffering well--that is, directed in union with God’s will-- can glorify Him and help us along the path to our salvation. This Lent, as I meditate on her walk with Christ toward Calvary, I am refreshed in the knowledge that our suffering doesn’t need to have a bitter end. If unified with Christ it can, and will, be redeemed in and through Him in eternal life. How can we make our walk through the desert and toward Calvary this Lent look more like Mary’s?
 I lead the Catholic Volunteer Network (CVN) – but am not Catholic. My journey to this unique place has not been overnight or accidental. It comes from years of commitment to unity. CVN is the leading faith-based service organization fostering full-time, faith-based lay mission service. Our membership consists of 155 Christian volunteer programs serving throughout the U.S. and in over 100 countries. In any given year, up to twenty percent of our programs may be identified as Protestant. In addition, volunteers who serve in CVN programs range from cradle-Catholics to spiritual seekers. Recently, the CVN Board of Directors affirmed the importance of witnessing to our identity as Catholic and ecumenical. This approach works because, to a great degree, both CVN programs and volunteers respect each other’s identities and goals. As they learn about each other via extensive application processes, a relationship of understanding and trust begins. The result is clarity about needs and expectations, and in many cases a willingness to engage with “the other” for a significant amount of time. When a year-long volunteer community is ecumenical, learning that enhances and transcends that experience can transpire. CVN thinks that is good—that faith and mission throughout life in a complicated world requires an openness to understand other approaches to faith, community, and service. Openness to different experiences put me on a path of fostering Christian unity. Therefore, when a role with CVN became a possibility, I was drawn to it not despite it being Catholic – but because it is Catholic. I wanted to be part of a network discerning how a commitment to Jesus Christ unites us and enhances witness to his Gospel in the world. But I did not get to that place without a mixture of providence and intention. Years ago, I was the Director of Public Policy for Call to Renewal (CTR), a diverse network of national churches and faith-based organizations united to overcome poverty. CTR’s vision was that Christians from across the theological spectrum working together could inspire other Christians to foster relationships across denominational affiliations, as well as inspire political leaders to work together across the aisle. It was an attempt to break down the divides created by labels such as liberal and conservative, and to honor a range of anti-poverty strategies often considered to be at odds with each other (e.g. strengthening families and supporting government programs). Members of CTR included Protestants, Evangelicals, Catholics, Peace Churches, and more. National leaders from these churches agreed that progress could be made to reduce domestic poverty if they chose not to allow theological and doctrinal differences on other matters to prevent collaboration. Because of this, many Christian leaders met counterparts for the first time and nurtured relationships grounded in openness and a willingness to learn. Many found a new respect for different approaches to faith, as well as different views on how to reduce poverty. That experience and others broadened my theological and political perspectives. Since then, I have sought to build relationships and bridges. I still have convictions and disagree with others, but am less likely to judge quickly or to shut doors. I am more likely to be curious about how God wants me and others to engage despite differences. Sometimes unity means affirming a shared connection to Christ, getting to know another, and seeing where that leads. Sometimes it is a strategic partnership to pursue change. I just try to witness to what I believe – and pray God can act through me and others. I pray that you, too, find special ways of witnessing to the strength of Christian unity. I pray that openness and experience will transform you. The world needs our example. To learn more about Christian unity, please click here. To learn more about faith-based service opportunities with the Catholic Volunteer Network, please click here.
11/12/2019 St. Josaphat: Model of Charitable Evangelization and Promoter of Christian UnityRead Now Today is the feast day of St. Josaphat, a monk and bishop who was martyred in modern-day Belarus due to his efforts for Christian unity in the 17th century. He was born John Kuncevic to Orthodox Christian parents in the late 1500s in Lithuania. Despite strong anti-Catholic sentiment in the Eastern Orthodox churches, a number of Eastern Catholic bishops signed the Union of Brest in 1598, which allowed several Eastern churches to maintain their liturgical rites while remaining in full communion with Rome. Following the leaders of his Ruthenian Church, John chose to unify himself with Rome and subsequently entered monastic life, taking on the name Josaphat. As a priest and later a bishop, St. Josaphat worked tirelessly for reunification between the Roman Catholic church and the Eastern Orthodox tradition; he produced apologetics texts and catechisms, published defenses of ecumenism, and reformed the priesthood in his diocese. He struggled against an influential rival Orthodox bishop and schismatic preachers who slandered Josaphat’s reputation and who denounced his desire for Christian unity. Eventually, in the early 1620s, St. Josaphat was attacked by an anti-unification mob, who shot and beheaded him before dumping his body into a nearby river. After his death, many of his former dissidents converted to union with Rome and even Josaphat’s greatest Orthodox rival eventually returned to the authority of the Roman Catholic Church. What struck me when reading about St. Josaphat’s story was the utter breakdown in civil discourse. There were members on either side of the reunification debate who, while they disagreed strongly with one another, were able to do so without coming to blows. But after decades upon decades of increasing tension between the Roman Catholic Church and the Orthodox Christian churches, even a peaceful reformer and ardent defender of unity like St. Josaphat came to be seen by some as an enemy who must be taken down. And there were some whose support of maintaining the schism was so strong that they openly murdered the nearest figurehead of the ecumenical movement. At times like ours, when it feels like there is division and violence all around us, I find it comforting to look at the history of the Church and to see that she has struggled against division almost as long as she has existed. The difficulties that St. Josaphat faced in Eastern Europe were not new to the Church—from the Arian heresy to the Eastern Schism and the Protestant Reformation, Church history is littered with examples of people arguing over the truth, outright rejecting the authority of the magisterium, or spreading misinformation about the Church and her mission. St. Josaphat’s life reminds us of how we are called to evangelize with respect and charity in turbulent—and sometimes violent—times. We must work tirelessly for unity without compromising on the fundamentals of the Catholic faith and the authority of the magisterium, and study and defend the truth in respectful dialogue with those who disagree with us. And we must also prepare, perhaps, to be martyred for our efforts. Most of us will not suffer a violent martyrdom as so many saints before us have done, but there are smaller, everyday crosses that we can endure. When pointing out the truth loses us friendships, that is our little martyrdoms. When we have to wake up in the middle of the night to change yet another diaper, that is our little martyrdom. When someone cuts us off on our way home after a long day, that is our little martyrdom. When a family member misunderstands our intentions, that is our little martyrdom. Like Josaphat, let us rely on God to give us the strength and courage to continue in our everyday mission of evangelization. Every effort matters—even if you never see the fruit it bears—whether you are an archbishop trying to bring Orthodox Christian churches back into unity with Rome or you are a young Catholic trying to demonstrate that an authentic Catholic lifestyle is one of joy and peace. For more resources on Christian Unity, please click here.
 “I looked into my deepest wound and was dazzled by your glory.” – St. Augustine of Hippo (attributed) My favorite Gospel passage has always been Mark 3:2-5: “And they watched him, to see whether he would heal him on the sabbath, so that they might accuse him. And he said to the man who had the withered hand, ‘Come here.’ And he said to them, ‘Is it lawful on the sabbath to do good or to do harm, to save life or to kill?’ But they were silent. And he looked around at them with anger, grieved at their hardness of heart, and said to the man, ‘Stretch out your hand.’ He stretched it out, and his hand was restored.” Why did Jesus ask this man to stretch out his hand? Didn’t He know there were people around who would be able to see what was probably this man’s greatest insecurity? Didn’t He understand that this man had been judged and ridiculed enough throughout his life? That his deformed hand—and himself—was looked upon with disgust? Why would Jesus ask him to stretch it out, being all the more visible to the crowd around him? Jesus could have easily healed his hand while it was still hidden. Why cause more pain? Of course, Jesus was aware of the people around him who could see this man’s deformity. In this moment, however, the man with the withered hand probably felt like the only person in the room. What was happening between him and Jesus was the creation of an eternal bond, a divine exchange. This man wanted to be healed; who wouldn’t want the Divine Healer to rid us of our imperfections? But Christ asks the man to stretch out his hand so that he could participate in his healing. So that, in essence, he would tell Christ, “Here is my wound. I want to be healed.” So that it would be the work of Creator and created, an exchange of love, a sign of trust, a unification of suffering. Our redemption as Christians is comprised of many things, but the two I see most often are the participation with Christ in our healing by uniting our suffering to His on the Cross and the offering of our suffering for the benefit of another. In each way, we are actively engaging with the Divine Healer to find His strength through our pain and confidence in the midst of our flaws. When we invite God into our wounds, he transforms them. As St. Augustine said in the quote above, we can be dazzled by the glory we find there. As Catholics, we often hear in regards to suffering the phrase “offer it up.” I think this can sometimes belittle what is truly going on. When we sit before God and say “here are my wounds, here is my pain, hurt, and suffering—heal me,” something supernaturally transformative occurs. We are unifying our wounds to Christ’s wounds on the Cross and, wound for wound, are transforming our suffering into an act that is redemptive. When we participate with Christ in our own healing through suffering, Christ takes that free act of love and can use it to not only heal you, but to transform you to be more like Him and help others to also be transformed. How can actively participating in your healing transform others and lessen their suffering? Well, I think it is mostly a mystery. But allow me to unpack what I think occurs. Each amount of suffering offered up is like a quarter being placed in a jukebox. Once inserted, it enables the rest of the room to hear the music. The whole room is transformed. So too by offering your suffering to God, your fellow man can receive the sweetness of your pain and be converted by the beauty of your love freely given. Each contribution to this divine economy enhances the unity of the Mystical Body of Christ. The heavens move, the saints and the angels engage, and the supernatural world comes in contact with the natural, bridging the gap between heaven and earth just a little more. By inviting God into our hurt, giving our suffering to Him for the sake of others, and by showing it boldly like the man with the withered hand, we can participate with our Creator in becoming whole. This is the beauty of our faith—that our suffering is not our end, but rather the avenue by which we grow closer to Christ.
 Monday, April 15th, was a whirlwind at work. My family alerted me to the fire within the Cathedral of Notre-Dame de Paris. I couldn’t watch the coverage, but the texts continued. The spire fell. The roof caved. My heart sank. I called my sister on my way home and we cried together. It felt so strange, we lamented, to cry for a building. Yet this is not just a building. It is something beautiful, historic, cultural, Catholic, French and so much more. It is transcendent – pointing humanity from something to someone. I stepped foot in Notre Dame in May 2017. I remember the experience like it was yesterday. I have visited many beautiful churches – but Notre Dame was in a category unto itself. Outside, the intricate sculptures and mighty yet delicate buttresses entranced me. Inside, my eyes were drawn higher, higher and higher still. I was overwhelmed – surrounded by the magnificent beauty of stained glass and stone and wood. I thought about the men and women who offered their blood, sweat and tears for two hundred years to build this incredible Church. I sensed that their goal was quite simple: to glorify God. Their work revealed just a small fraction of God’s height, depth, beauty, strength, delicacy, and awe. The Cathedral of Notre Dame is not useful, in the sense that our transportation, jobs, and phones are useful. It is not necessary in the sense that water, food, and shelter are necessary for human survival and flourishing. So why are we weeping at its loss? Because we are made for more than utility and necessity. We are made to glorify God – through who we are, how we live, and even what we create. For centuries, the Notre Dame cathedral has lifted us out of the ordinary into the extraordinary – brought us from the human to the divine – helped us glorify God. While we mourn what has been lost – and rejoice over what has been spared – I believe there is an amazing opportunity before us. In the promised rebuild, we have the opportunity to glorify God anew with the time, talent, and treasure of people worldwide. Six weeks ago, ashes were placed on our foreheads to mark the beginning of Lent. They symbolized a call to refocus on what matters most – our relationship with God. In the days after the fire, we see the ashes from a cherished cathedral. Now, we find ourselves in the midst of the Easter Octave. What is the symbol here? We celebrate Jesus’ death and Resurrection, which offers redemption, restoration and renewal to humanity and to the created world. “See I make all things new” (Rev 21:5). The cross doesn’t have the final say and neither does this fire. The solidarity, generosity and prayers offered from around the world are just the start of God bringing beauty from ashes. For more resources to guide you through the Easter season, please click here. **This post was written prior to the Easter Sunday attack in Sri Lanka. Please join us in prayerful solidarity for our Christian brothers and sisters and all affected by this tragedy.
 I can recall from a very young age pondering what it means to be Catholic. We were supposed to somehow be different from secular society by the way we lived our lives, but how or why was that any different than simply being a good, kind, and moral human being? Can “normal” domestic life be holy? Why is the domestic church—the Christian family—so vitally important to our faith? Throughout my life, this question has been answered in various ways and degrees. However, nothing has been so powerful as what I have witnessed in the past few months. In the late fall of last year, my mother-in-law underwent unexpected surgery and was unable to attend Mass. During our family’s Thanksgiving visits, I witnessed an incredible moment of our faith: my mother was able to distribute the Sacred Body of our Lord to my mother-in-law. Tears fell from my mother-in-law’s eyes as my husband, father, mother, and I encircled her, reciting prayers together in preparation for the distribution of the Eucharist. I was struck by the immensity of this moment: as I witnessed the woman who gave me life distribute the source of eternal life to the woman who gave my husband life, the depth and vital importance of the domestic church began to come into clearer focus for me. The Christmas season would bring me another unexpected intersection of family and faith and another reminder of the significance of the domestic church. My father was hospitalized between Christmas and New Year’s; I found myself once again in the midst of a family circle of prayer as this time I witnessed my sister ministering the Sacred Body of our Lord to both my father and mother. My husband, nieces, nephew, brother-in-law, and I encircled my father’s hospital bed. Again, I found myself struck by the immensity of the moment unraveling before me; there is something very profound in witnessing the physical, tangible presence of Christ enter into vulnerable family space. I held these moments in my heart and in my mind, reflecting on them as the days rolled by between the holidays and the beginning of Lent. This year, our parish announced that they are encouraging families to consecrate themselves to the Holy Family. Ah, the Holy Family, the perfect model of the domestic church! It is within the context of the family that we learn about our faith and see examples of faith lived out. Christ Himself was born into a family; it was a vital part of his plan of salvation. We are each called to sainthood and each of our paths to sainthood will look a bit different. Lent is a beautiful time to really evaluate how close we are to following that path and what we can do in our lives to stay the course. No matter what path our calling leads us on, all paths lead back to the family—whether that be our own family by blood or our brothers and sisters in the faith. How do we live out each day as a domestic church and bring that holy reverence to our everyday lives? We are called not only to love one another but to LIVE for one another. I witnessed this profoundly over the holidays when I saw different members of my family live for and serve one another. But there are also opportunities being presented throughout our everyday life to grow in holiness and spiritual maturity—especially now during this Lenten season. Lent is not only a time to deny ourselves of those things that keep us from our path to sainthood but also a time to invite the Holy Spirit to open our eyes and hearts to opportunities of everyday holiness and saintly domesticity. Christ wants to be a living presence in our homes and in our families, but we have to open the door for Him and invite Him in. I saw the effects of Christ’s presence in my family in those moments when He was brought physically to my parents and mother-in-law. Christ brings unity, service, strength, love. Just as in our physical lives we can manage the stresses and craziness of ever day life better when we fuel our body with proper nutrition and exercise, so too are we called to fuel our spirits and our family bonds with the Bread of the angels and on every word that comes forth from the mouth of God. What spiritual exercises can we work through together as a family this Lenten season? How can we work to call one another to a life of saintly domesticity? For more resources to accompany you throughout your Lenten journey, please click here. To learn more about Marriage and Family, please click here.
 “Dear catechists, I thank you for what you do, but especially because you walk with the People of God. I encourage you to be joyful messengers, custodians of the good and of the beauty which shines through the faithful life of the missionary disciple.” – Pope Francis (Message to Participants in the First International Catechetical Symposium, July 5, 2017) On September 17, the Catholic Church in the United States will celebrate Catechetical Sunday with the theme, “Living as Missionary Disciples.” This theme is taken from the apostolic exhortation of Pope Francis, Evangelii Gaudium (The Joy of the Gospel). The recent Convocation of Catholic Leaders focused the Church in the United States on ways in which we can live the “The Joy of the Gospel in America.” In a time in the United States that is marked less by joy, love, peace, and unity and more by anguish, hate, violence, and division, the work of missionary disciples, and particularly those who form missionary disciples, is critically important. Catechists are called to joyfully witness and teach the faith not simply as a set of rules, regulations, or esoteric beliefs, but as true life and freedom in Jesus Christ. The mission field of the catechist is a vast one in our culture today. The classroom is only one place of witness and teaching. More so, we witness the love of Christ in workplaces, schools, and families, among friends, in the public square, and even in a ministry, apostolate, or parish church. As the Bishops of the United States teach, “We become missionary disciples when we take our encounter with Jesus Christ out into the world” (Living as Missionary Disciples, 17). We, then, as the baptized, must witness Jesus Christ in the world, not simply in the Church, responding to the love of Christ that we have encountered. We are sent into the world to accompany others into their own encounter with Jesus Christ and the community of faith, the Church. This is how we live as missionary disciples. This is how we evangelize most effectively, not simply by words, but particularly by deeds. As St. Vincent Pallotti said almost two centuries ago, “Remember that the Christian life is one of action; not of speech and daydreams. Let there be few words and many deeds, and let them be done well." May the Charity of Christ urge us on!
 Now you are Christ’s body, and individually parts of it. –1 Corinthians 12:27 I commute to work every day by train through Chicago’s “loop.” It’s the perfect place for people-watching. Recently, I was on a busy sidewalk when a woman who looked rather tired and disheveled pushed a stroller near the crowd with her child. Behind me were two very elegantly dressed women in a hurry. The woman with the stroller asked the passing crowd, “Can you spare some change for our next meal?” It’s a question that I’ve heard too often downtown. I felt a pang of sadness and guilt. Often, I am unsure how to respond. The women behind me continued on past her and began commenting: “What a horrible mother”; “Of course I’m not going to help her out. Why would I want to give her my money?” Those comments hurt even more than seeing this poor mother and child suffer. In the first letter to the Corinthians, St. Paul writes, “As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. . . . If [one] part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy.” The mother and her baby, the women behind me, and all those who are a part of my community of friends and family are of one body. As stated in Lumen Gentium, “By communicating His Spirit, Christ made His brothers, called together from all nations, mystically the components of His own Body. In that Body the life of Christ is poured into the believers who, through the sacraments, are united in a hidden and real way to Christ who suffered and was glorified.” We live as one with Christ and with one another even amidst the poverty, injustice, and messiness we experience. This letter from Paul to the early Church deepens their understanding of the Body of Christ and its physical makeup. Each person has a function within it which works alongside the other members and promotes the common good. As the Catechism of the Catholic Church notes, “The unity of the Mystical Body produces and stimulates charity among the faithful.” I often fall into the temptation of removing myself from a group who seems holier than me, those who are more involved in their community or are outspoken in ways that I’m not. I even tend to exclude myself from the community of pedestrians walking down the sidewalk. I forget that we make up the Body of Christ and that if others suffer, I suffer. If others rejoice, I rejoice. I also share a part of myself with each of them. One of my mentors once said, “Our goal is always to connect. Even if it’s uncomfortable, we are made for relationship.” As a Christian, I am called to notice those in the community around me and to connect with them. Mystici Corporis Christi, the encyclical from Pius XII, also outlines the meaning of being a part of the Mystical Body of Christ. “Each member of the Church, of the Mystical Body of Christ, if authentic, is integrally bonded in soul, and hopefully in heart, through the Incarnation, by the Spirit, with Jesus, Son of God, and son of Mary, divine and human,” wrote Msgr. Owen F. Campion. We are bonded in soul and heart because of Christ’s physical and spiritual sacrifice as the Son of God. We become whole in him and in relation to others. As members of the Church, we are called to be a family who loves and cares for others, even those outside of our communities. In all circumstances, the Body of Christ leads me to a holier life. When I am doubtful or uncertain, my faith community allows me to grow. When I’m overwhelmed, others will kindle the fire of faith within me. I fully experience joy when I experience it with others and share the Good News and the love of Jesus. I may do this differently from a trained hand who provides, or a speaker with a gifted tongue, but I’m using my gifts as a member of the Body of Christ. We are called to take part of this community through our unique identity with authenticity. I paused that day on my commute because of this mystical experience of community. I witnessed the pain of the poor mother and child on the Chicago sidewalk, and the harshness of the response of the two women who were walking near me. I became more aware of this truth in the wounds and challenging emotions I experienced. I feel pain because I am connected to all people in some way. Conversely, I can feel joy if I make small choices to build up the Body of Christ. St. Paul outlines this for us, and we hear it in St. Teresa of Avila’s words, “Yours are the hands, yours are the feet, yours are the eyes, you are his body. Christ has no body now on earth but yours.” We must pay attention like Jesus would, and love our physical and mystical body. Questions for Reflection: What unique gifts can I share with others as a member of the Body of Christ? How can I become more aware of the communities I live in?
 “Are you junior Knights of Columbus?” This was the question posed to me by an elderly woman during my freshman year of college as I joined my brother knights for 8am Mass at the Basilica of the National Shrine of the Immaculate Conception adjacent to The Catholic University of America’s (CUA) campus. It was a Friday morning, and of course I loathed getting out of bed. However, I had made a commitment and I wanted to follow through as best I could. Some of the upperclassmen knights that were with me answered politely back, “No, ma’am, we’re just regular knights.” She smiled and wished us well, clearly happy to see young men going to Church. Back then, our council membership was small, but we had big aspirations. All of the guys that I joined the Knights with had the same idea in mind. Here we were, embarking on a new chapter of our life. We wanted our faith to be enriched and strengthened. We wanted to serve the community and neediest among us. We wanted to find friends who would support us in our endeavors. The Knights of Columbus are a 1.9 million member Catholic fraternal organization. Founded in 1882 by the Venerable Servant of God Fr. Michael J. McGivney, the order is founded on the principles of charity, unity, fraternity, and patriotism. Originally formed to provide financial assistance to members and their families, the order today continues to do so through its insurance program, which funds its charitable works. The Knights of Columbus are organized into local councils, often housed within parishes, and are governed internationally by a supreme council headquartered in New Haven, Connecticut – where the order was founded. As the Knights of Columbus meet this week in Toronto, Canada for their Supreme Convention – their international convention during which they elect officers, pass resolutions, and report on membership, etc.—I wanted to share my story of the impact this organization has had on my life. Growing up, I always wanted to get involved in extracurricular activities at school and within my community. I joined the student council, led clubs, and served as a counselor to other students. When I arrived at college, things were no different. The CUA council of the Knights of Columbus was the first group I joined. It soon became apparent to me that I had found just what I needed – what I had been looking for as a new college student. This group would help me realize that my faith should not just be important - but it should be the cornerstone of my being. As a knight, I have grown in fraternity with my brothers. I have been able to serve my community through charitable fundraisers and service opportunities. I have supported veterans and active-duty military – something that the order encourages no matter which country a council is in. I have been able to instill in others the characteristics of true chivalry. Because of the Knights of Columbus, I have become a better Catholic and a better man. I would encourage any Catholic male to think about joining this organization. A similar organization for women is the The Catholic Daughters of the Americas. If you are already a knight, I would encourage you to stay involved and help to recruit others. As our chaplain is fond of saying, “What you give to the council, you will get back one hundredfold.” I cannot endorse this statement enough. Let me leave you with a few lines from a song that we sing at the end of our council meetings: We have a mission great True to our Church and State Onward we move We dry the mourner's tear The tired heart we cheer Faith in our works appear, Upheld by Love. These few lines, I think, embody just what it means to be a Knight of Columbus.
 In my Bible study, we are reading through the Second Letter to the Corinthians from St. Paul. The last session covered Chapter Five. It deals with the current and future destiny of our bodies. For we know that if our earthly dwelling, a tent, should be destroyed, we have a building from God, a dwelling not made with hands, eternal in heaven. In verse one, Paul says our earthly dwelling is a tent. What is the tent? Even in his day, most people didn't live in tents. They had stone or wood houses. Clearly that can't be what Paul meant. In fact, he is referring to the earthly body as a tent, and the heavenly body as a building. In the Old Testament, the Israelites traveled with the Holy of Holies, the place where the Presence of God was pleased to dwell in a special and unique way, in the form of a tent structure. It's portable, appropriate for a sojourning people. When they finally reached the Promised Land, King Solomon built the Temple out of stone and precious metals. It was a structure of permanence and stability; it declared this is where God is and He isn't moving. A tent is a much flimsier home than a stone building. Yes, they are both dwelling places, but stone is harder to destroy than cloth, and more secure. There is, to borrow a phrase from Alice in Wonderland, a muchness to stone, a weight and solidity that tents don't have. In the Transfiguration scene in Luke 9: 28-36, Jesus' face and clothing are changed. Scholars take this to mean that we will have our same bodies, the one the soul is united with right now as you read these words, for all eternity. For better or worse. In Heaven, the body shall be glorified and refined, receiving a muchness that we don't have now. In Hell, the body shall be as damned as the soul, in anguish just as fitting. In the ancient world, this concept of retaining your physical body after death would have been flabbergasting. Most philosophical traditions saw the body as something other than the true self. It was something to be punished, or used for mere pleasure, but importantly gotten rid of, so the spirit-self could be free. Christianity says otherwise. We, human beings, are body-soul composites. Matter and spirit united into one creature. And that is good. If we were pure matter, we would be like the inanimate universe, or at best like animals. If we were pure spirit, we would be angels. We are neither. We are a unity of the two most opposite things in the universe, and God looks at us and says we are good. There is a reversion of thought in our modern world that reflects the ancients: either the body doesn't matter at all and I just need to get rid of it because it's not really me, or it's all that matters because there is nothing else to me. It's sneaks into Christian minds as well. Which is devastating, on the psychological and spiritual levels. We should have a sense of home-ness in our bodies. Have you ever met someone who just seemed uncomfortable in their own skin? As if they didn't know what to do with themselves? Have you ever been that person? We're often expected to get our act together. Be confident. Act normal. Own yourself. But you can't own selves, yours or anyone else's. That is a mask. And a mask is not a home. Think now of the people whom you've met who were so solid and real and, in a word, themselves, that you felt comfortable enough to be yourself. Think of the people whose houses you walk into and sigh with peace and the knowledge that you are loved. Think of those whose arms embrace you and tell you it is good to be alive. One of the best ways to love others is to love yourself. Treat yourself with dignity and respect. The Christian is commanded to love as Christ loved, and thus has the duty to be a holistically integrated human being more so than the rest of society. Be at home in your own skin, and allow others to be home in their own existence. We want visitors and guests to feel welcome in our homes, don’t we? Well, they can't unless we do; stability and hospitality begin in the heart. These virtues start to grow when we allow ourselves to become integrated and united, when all of our being is directed and following one Way with all your heart, with all your mind, with all your strength, and with all your soul.
 Tomorrow the Church celebrates St. Catherine of Siena, a 14th century tertiary Dominican and Doctor of the Church, who is renowned for her ardent prayer, peacemaking, and writing. Her life is filled with stories that reflect a transparent faith in the power of God’s intervention, her desire for unity within the Church, and her gifts in healing and touching the lives of others. I discovered St. Catherine a few years ago when I read this passage. She writes these words with the same devotion and absolute trust with which she lived her life by: “I don’t want you to yield to weariness or confusion, no matter what may trouble your spirit. No, I want you to keep the good, holy, and true faithful will that I know God in his mercy has given you. Be glad…celebrate! Without any slavish fear take courage. Don’t be afraid, no matter what has happened, no matter what you see coming. Take courage for perfection is very accessible” (excerpt from her Letter to Br. Raimondo of Capua at Avignon). Whenever I read these words, they indicate to me that St. Catherine must have experienced trials herself and had her faith tested. Don’t we all struggle with weariness or battle the armies of confusion? St. Catherine doesn't want us to get caught up in the messiness of our sins and plights but rather in the will of God that will lead us through our struggles. The reason we should "be glad and celebrate" is because God's will is there to guide us through the midst of it all. And this, as St. Catherine reminds us, is a wonderful gift of God's great mercy, which is able to penetrate into our past, present, and future experiences. God’s will can sometimes seem so hard to understand, a mystery that is more hidden than it is found. Many often ponder, "What is God's will for my life? and ask, "Lord, what is your will…what should I be doing?” But St. Catherine knows God's will is more simple and apparent than we think. He doesn't hide it so much as reveal it or deter us so much as lead us to it. We should “take courage” because God has revealed everything in the perfection of Christ his Son, who lived among us and entered into the human experience. He is so near, so accessible. What is God’s will for us then except to grow into the perfection of Christ? St. Paul reminds us that, “God has called [us] through our Gospel to possess the glory of Jesus Christ.” (2 Thes. 2:14) Every day we are invited to grow towards sanctity and heaven by rising with Christ in the midst of our circumstances. We are to mature in love so as to become ourselves fully in Christ. If we strive for this first, God will surely lead us down the narrower paths of our lives. God is always at work in us if only we open ourselves to him. I invite you to think and pray about your own life. How have you grown in virtue over the years? This is evidence of God’s grace alive in your heart and mind! St. Catherine points directly to Christ, the Fountain of Life that is never depleted of its mercy and compassion! In him we really can do anything. Let us then “take courage” in our lives and “celebrate” Christ and the mercy of God! We need not be afraid! Thank you St. Catherine for your life and example! Pray for us, that we can fight the good fight and become ourselves fully in Christ. May we experience deeper the reality of God’s great mercy. For more resources on the Jubilee Year of Mercy, click here.
 I am a social monastic. On the Myers-Briggs test, I score almost evenly as an extrovert and introvert. I need my personal, quiet time of reflection, as well as quality time with family and friends. Those who know of my profound love of all things monastic chuckle over my role as the Social Media Coordinator at the Catholic Apostolate Center, while those who know my social side nod their head in understanding. It is this relationship between my introvert and extrovert sides that I feel can be deepened and strengthened in order to promote effective communication and evangelization as the Church envisions them in our world today. In our modern world of social media and globalization, silence and communication seem to be at odds. The two, however, are completely intertwined. As Pope Benedict XVI wrote, “silence is an integral element of communication.” This connection between silence and communication is beautifully portrayed by the fact that we spend nine months in our mother’s womb—in silence and yet in continual communication. It is here that we begin to learn the meaning of communication and what it means to be human. Pope Francis went as far as saying that the womb “is the first ‘school’ of communication.” Anthropology then, shows us from the beginning of our existence that silence is fundamental to communication. Silence enables us to communicate with God, within ourselves, and with the outside world. Our communication must include these three aspects if it is to be effective and fruitful. Pope Francis wrote that the modern world needs “to recover a certain sense of deliberateness and calm. This calls for time and the ability to be silent and to listen.” If we are called to dialogue as witnesses of the Gospel, we must be effective listeners. We must be able to listen to the promptings of the Holy Spirit in our day-to-day lives, to listen to the stirrings of our hearts within us, and to listen to the needs, fears, hopes, and joys of the people around us. May silence and the practice of listening be our foundations for promoting a culture of encounter! This encounter is the entire point of the Christian life, of what it means to be human. In a word, “communication is really about realizing that we are all human beings, children of God,” Pope Francis wrote. We cannot live closed in on ourselves, but must be open to encountering the gifts of those around us. As the Social Media Coordinator at the Catholic Apostolate Center, I believe that social media and technology can help us bring the Gospel literally to all the ends of the earth. Social media fails, however, if it foregoes encounter, if it diminishes dialogue. Our achievements in the world of media are inadequate if they do not call to action, stir hearts, promote dialogue, or champion the true, the good and the beautiful. On January 24th, we received Pope Francis’ message for the 50th celebration of World Communications Day. This day was established by Pope Paul VI after the Second Vatican Council and is celebrated each year on the Sunday before Pentecost, which falls on May 8th this year. This day is meant to help us ponder the significant role of communication, technology, and social media in our world today. It is the fruit of a Church that is willing to read the signs of the times, step outside of itself and engage with the modern world—all of which are embodied in a special way in the papacy of Pope Francis. The Holy Father challenges us to use our communication efforts and channels as bridges that create unity and a space for encounter. He writes: “Let us boldly become citizens of the digital world. The Church needs to be concerned for, and present in, the world of communication, in order to dialogue with people today and to help them encounter Christ. She needs to be a Church at the side of others, capable of accompanying everyone along the way. The revolution taking place in communications media and in information technologies represents a great and thrilling challenge; may we respond to that challenge with fresh energy and imagination as we seek to share with others the beauty of God.” Let us go forth boldly! To learn more about Catholic Media, please visit our resource page here.
 On November 2nd of each year, Catholics observe The Commemoration of All the Faithful Departed, also known as All Souls Day. We are encouraged to pray for the dead and to remember our loved ones who have gone before us. Our prayers for these souls assist in expediting the “process of purification.” The Church recognizes that few people achieve perfection in this life (after all, we are human!), and therefore, go to the grave with remaining traces of sinfulness; a period of purification is necessary to prepare the soul to join God. The Catechism of the Catholic Church explains, “All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.” This is called Purgatory. It is important to recognize that Purgatory is not a state of punishment, but rather a cleansing very much like our Baptism. Think of it this way: Purgatory makes the soul perfect forever! Our prayers for the deceased put their souls in the HOV lane to complete purification and unity with God—pretty awesome! In remembering our deceased loved ones on All Souls Day, it is common for people to visit cemeteries and decorate grave-sites. For this reason, this feast day reminds me of my grandfather, Sal, or as I call him, Pa-pa. Pa-pa was not exactly a church-going Catholic until the last year or so of his life, but he religiously honored and prayed for the dead by visiting the cemetery of our relatives and planting flowers, placing wreaths or palm. Today, my mom, her two sisters and their husbands continue Pa-pa’s tradition of visiting the cemetery and decorating the grave-sites of all their loved ones several times throughout the year. I make an effort to join them at least once a year to pay tribute to my relatives and to follow my grandfather’s example of acknowledging those who have gone before us. I will never know why Pa-pa did not attend Mass with my grandmother for much of his adulthood, but something drew him into church towards the end of his life. Perhaps he knew his time was approaching and he found solace with the Lord. This year, I will be praying for all of my deceased loved ones, but I will be thinking especially of my Pa-pa with great hope. Be sure to reflect on the memories of your loved ones. If you can, make some time to visit a cemetery, light a candle and attend Mass this All Souls Day. *This post was originally published here and was used with permission.
|
Archives
June 2021
Categories
All
|
RSS Feed
About |
Media |
© COPYRIGHT 2021 | ALL RIGHTS RESERVED