"In light of Father’s Day, I have been reflecting on how the Father cares for his children, and how we can understand God’s fatherhood."
“… You, oh Lord, are our Father…” (Is 63:16) During an especially difficult time of transition in my life, I became very bratty with God. As in, I whined to God the Father, and was very spiritually dramatic. “Abba! Daddy!,” I screamed, “What are You doing with my life? What is going on?” The short answer: taking care of me. The long answer: taking care of me in ways I haven’t even begun to realize. In light of Father’s Day, I have been reflecting on how the Father cares for his children, and how we can understand God’s fatherhood. We live in an age characterized by fatherlessness. Personally, I don’t have the best relationship with my earthly father, and neither do many of my peers. This can sometimes damage our view of God the Father. Does the Father really love me? Does He like me? These and other questions can plague our spiritual lives as we seek to understand our roles and vocations in life. Someone somewhere along the way told me the Father loves me, and I believed them. But I have also wondered what that means. What does it mean to be taken care of by a good father? What does a good father look like? What role does spiritual fatherhood play in this age? To get some answers, I grabbed a few books. I also bribed my pastor with brunch one Saturday and asked him. The Catechism of the Catholic Church, in paragraph 2223, states that parents are responsible for “creating a home where tenderness, forgiveness, respect, fidelity, and disinterested service are the rule. The home is well suited for education in the virtues. This requires an apprenticeship in self-denial, sound judgment, and self-mastery - the preconditions of all true freedom.” The Catechism says parents, not just the mother or the father, but both create the home. How often in sit-coms, movies, or advertising do we see dads being labeled as irresponsible buffoons who can’t take care of their children or run a household without impending disaster? How often do we hear, jokingly of course, that a woman’s husband is her biggest kid, implying that she has to take care of him as if he can’t care for himself and others? In my conversation with my pastor, Fr. Michael, he pointed out the similarities and differences of biological and spiritual fatherhood. A spiritual father can never replace and cannot be as close as a biological father because the community a priest serves is diverse and varied. Human fatherhood, both biological and spiritual, is for the sake of directing children to depend upon God the Father. In other words, they are to train their children to not need them anymore. Fatherhood is meant to be a pilgrimage of surrender, directing the lives of their children to see that God has been working in their lives and caring for them all along. While a father will always be there for his children, praying for and supporting them, his mission is to train them to see God the Father for who he is and to be receptive to the Father’s love and his will for their lives. Fr. Michael said fatherhood should be approached with awe and gratitude and humility because God the Father is allowing a fallen human man to participate in his mission of loving his people, and this man might get it wrong. People fail. It happens. Even the best of fathers and priests and popes make mistakes. There was a reason Pope St. John Paul II went to confession every week. (What was he confessing? We don’t know. But clearly it helped him love us better.) The parable of the prodigal son could also be called the parable of the patient father. He longs for our hearts to be united to his heart, whether we are the faithful older son or the rebellious younger son. There is a place for each of us in our father’s house. No matter how petulant, rude, or down-right bratty we are with him, our Father loves us and cares for us. He will not fail us, even if we have no idea what his will is during a moment of turbulence.
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Ever struggle with attempting to find God in your daily life? Do you ever feel that you are just so busy that engaging in a personal relationship with the Lord seems out of the question? Do you struggle in attempting to recognize how God is acting in your life, at work, or in the classroom? I promise, you are not alone. Many of us struggle with finding God not only in the ordinary, but also in our busy lives. Different saints, such as St. Francis de Sales, even recognized how at times it can be challenging to find God’s presence in the ordinary. Surprising right?! Sometimes, it seems so difficult to find God in the mundane or in the office. Yet, this is exactly where we can find God’s presence—in the ordinary! St. Francis De Sales, a Doctor of the Church and inspiration of the ever popular Salesian Spirituality, wrote in his famed Introduction to the Devout Life that “It is an error, or rather a heresy, to wish to banish the devout life from the regiment of soldiers, the mechanic’s shop, the court of princes, or the home of married people… Wherever we may be, we can and should aspire to a perfect life.” St. Francis De Sales advocates the notion that everyone is called to be in relationship with God no matter their specific state in life. For St. Francis De Sales, the soldier, the mechanic, the government officials, and the married couple—any lay person—can find God in the ordinary. God meets each of us were we are; his presence is not restricted to a building. Nevertheless, what are some practical ways in which we can find God in the ordinary? Again, St. Francis de Sales has more wisdom for us from his Introduction to the Devout Life, writing that “occasions do not often present themselves for the exercise of fortitude, magnanimity, and great generosity, but meekness, temperance, integrity, and humility are virtues that must mark all our actions in life.” When we refrain from boasting about our accomplishments in the office or when we refrain from lying to our professor regarding a string of absences from class, we are encountering God in the ordinary. When we simply take a minute in the beginning of the morning and offer our day to God, we are encountering God in the ordinary. When we take a moment to recognize a coworker’s kindness to a stranger or a fellow student’s concern for a student falling behind in class, we are encountering God in the ordinary. Encountering God is not solely done on in the pews or on the mountaintop. Instead, we can encounter God in the ordinary, in our everyday life. To learn more about seeing God in the ordinary, please visit our Prayer Resources page by clicking here. Many hope to journey through Lent having experienced a true transformation in their spiritual life. But sometimes, innocently enough, we don’t take full advantage of our time when we give up something that we have every intention of picking right back up (or indulging in on Sundays). Don’t get me wrong—it can be spiritually edifying and purifying in a lasting way to give up normally enjoyable things (e.g., chocolate, Netflix, alcohol) for just a period. A few years ago though, inspired by centuries-old Catholic theology I learned from some introductory college classes, I tried a different approach to Lent. I found the saints were all talking about Lent as a time to grow in virtue. In the Catholic tradition, a virtue is “an habitual and firm disposition to do the good” (CCC 1803). You might think of virtues as character traits that describe a holy and happy life. Here are some of the “human virtues” that play a prominent role in the Catholic life: The Cardinal Virtues: Prudence, Temperance, Justice, and Fortitude. The Cardinal virtues have a special role in the Catholic tradition, and make possible other important virtues like… The Capital Virtues: Humility, Generosity, Chastity, Meekness, Temperance, Kindness, and Diligence. The seven Capital virtues are meant to counteract the Seven Capital Vices, or ‘Deadly Sins.’ One of the best teachers about virtue is the famous Dominican St. Thomas Aquinas, who lived from 1225-1274. Growing in virtue helps us grow more like Christ, so we can, in St. Thomas’ words “recover the completeness and distinction of mind” that gets lost through sin and vice (Meditations for Lent, 22). Lent is also a great time to focus on developing a virtue that has become weak in your life. St. Thomas Aquinas teaches that we grow in virtue by forming good habits and receiving grace. Habits are important because they tend to shape our overall character and moral decision-making process, and therefore have a role in our relationship with God, others, and our self. Lent is an excellent opportunity to form new habits that we can then carry forward into Easter and beyond. In order to grow in virtue, we need to develop good habits, and we develop habits through repeated actions (See also CCC 1810). Repeated good action --> Good habits --> Virtue It’s a little simplistic here, of course. And although it’s a simple concept, admittedly, it’s not always easy in practice. Building good habits can be difficult because we often find ourselves already stuck in bad habits (vices) that may be tough to break. That’s why giving something up isn’t always enough; we need to replace it with a good action. It also takes focus and developing discipline, which is exactly what we see in the desert experiences found in Scripture as well as the Early Church (CCC 1434). Interestingly, contemporary psychology reinforces to some degree what theologians have understood about habits. Scientists report that it generally takes between 21 and 66 days to turn a new behavior into a habit. So over the forty days, why not consider choosing a Lenten practice that’s not just temporary, but one you hope will stick? Take some time in prayer before Lent begins to identity one specific virtue that will help you draw closer to God. Then, consider some actions can you take toward growing in this virtue. Think in terms of the traditional Lenten practices of prayer, fasting, and almsgiving. For example, fasting can help transform habits associated with our appetite for things, the virtue of temperance. An appetite doesn’t necessarily mean food or drink, though it may. It really covers anything we use to fill our mind and body, like TV and the Internet. Lent is a desert experience where we learn to pursue and subsist on the Word of God rather than our perceived needs. Or maybe you want to grow in the virtue of kindness. Commit to going out of your way to doing one kind action each day by giving of your time, talent, or treasure. Or you might pray for someone you don’t get along with. At its heart, Lent is not a course in self-improvement; it is a disciplined journey toward deeper communion with our crucified and risen Lord Jesus. Ultimately, the help we need to grow in virtue comes from God’s gratuitous gift of grace. We say yes to this journey as we respond by developing habits of holiness. For more resources to help you develop your Lenten habits, please click here. Why have I lost contact with my good friend from school?
A few weeks ago, a friend and I were discussing how friendships can wax and wane, and from that conversation came the topic of marriage and dating. My friend recommended the book, “Men, Women and the Mystery of Love: Practical Insights from John Paul II’s Love and Responsibility.” The first chapter focused on three kinds of friendship, which I wanted to share since it applies to every person we interact with daily. According to John Paul II’s personalist principle, “…a person must not be merely the means to an end for another person” (9). Meaning, we shouldn’t treat people as just a way for us to achieve our own purposes. Once we begin to use the people in our lives as objects for our own purposes or enjoyment, we do “violence to the very essence of the other” (9). Why do we not commit when a friend asks if we want to hang out later in the week? We want to be available in case something more enjoyable comes later, so we don’t give our friend a definitive “yes” or “no”. We keep this friend as a “back up,” which is both hurtful to our friend and harmful to our relationship with them. Once this utilitarian attitude is adopted, we reduce the people in our lives to an object for our enjoyment. There is no foundation for a relationship if we are only with friends as long as they are advantageous to us in some way (12). Aristotle stated there are three kinds of friendship based on three different types of affection that bonds people. The first friendship is of utility. Friendship is based on benefit or quid pro quo. Many work relationships tend to be in this category. The second friendship is pleasantness, where friendship is based on the amount of pleasure gained from the relationship. The friend is the cause of some pleasure to us, and is mostly about having fun together. Aristotle says these two types of friendships do not represent friendship to its fullest because when usefulness or good times leave (such as coworkers or friends moving) the friendship often ends (13). The third form of friendship is virtuous. Two friends are united in the pursuit of a common goal for a moral, good life, and not self-interest. In a virtuous friendship, the individuals are committed to pursing something that goes beyond their own self-interests. This friendship is more concerned about what is best for the other person in pursuing a virtuous life. John Paul II says, “the only way two human persons can avoid using each other is to relate in pursuit of a common good” (15). In our friendships and relationships, it is tempting to want others to do as we ask, conforming to our plans, schedules, preferences, and desires. For example, a friend may ask us to look over an application for a job, but we would rather watch TV. John Paul II states that, “when two different people consciously choose a common aim his puts them on a footing of equality, and preludes the possibility that one of them might be subordinated to the other” (16-17). In this “do what you want, when you want it” culture, I’ve caught myself in the spirit of utilitarianism, particularly when I am stressed or very busy. I’ve also found myself on the receiving end of someone in the spirit of utilitarianism, and it’s often led to the friendship not lasting. How have you noticed or even experienced the spirit of utilitarianism in relationships? I’ve been fortunate enough to have a few truly virtuous friendships. There are a few college friends where I cannot go too long without catching up over Skype, text, and phone calls. I find that we share catch up time equally, constantly asking each other questions instead of self-centered updates devoid of inquiry for the other person’s life. We share struggles and achievements of our spiritual life as well as obstacles we face. We pick up right where we left off and it’s like we’d just seen each other yesterday. Have you experienced a virtuous friendship? What made it different from other relationships that were “useful” or “pleasant”? As one last final thought, imagine a world where each of us treated everyone we encounter by using the personalist principle. Imagine how much more of a caring and virtuous environment we’d live in. While it is a struggle, we can strive for this each day. Dana Edwards is a recent graduate of the University of Florida. She currently resides in Tallahassee, Florida where she works as a Digital Strategist, and volunteers as a lector and with communication outreach at her local parish, Good Shepherd Catholic Church. Today we celebrate the Solemnity of the Blessed Virgin Mary, Mother of God. As I thought about the many lessons we can learn from our Blessed Mother, I found myself particularly drawn to wondering what it means to be a woman of faith. I’m sure there are many others who have pondered this same idea. Sometimes, I think about how the 21st century seems to illuminate women through a lens of conformity, threatening our truest femininity with negative connotation and making it seem “okay” to expect less of ourselves and of others. Many young women are faced with the struggles of understanding themselves according to how others perceive them, never knowing how to love themselves for who they really are.
Women are faced with the struggles of figuring out what it means to be a woman. We are told in different ways all around us that we are not smart enough or too intimidating, that we are not thin enough or too fat, to flaunt ourselves is to respect ourselves, in order to “get a man” we need to do x, y, and z. I offer a different perspective: womanhood is beautiful and blessed thing that proves we are the crown of creation by God the Father. My role as a Catholic woman is to support and love those around me with unfailing resilience and without ceasing. In the Catholic Church, there is one woman who rose above all difficulties and strife because she said, “Yes.” Mary the Mother of God is a perfect model of holiness and willful obedience to God, and a shining example to womanhood. When betrothed to a man she loved, she faced persecution and rejection from those around her. She knew others would judge her and they would criticize her, but she held true to her “Yes” and bore the Son of God. In our lives, what do we do when others look at us with disgust or with judgments? Can we not choose the higher road and be the person God wants us to be, regardless of what others may think of us? Mary certainly did. It is hard to swim opposite the current at times. Standing up for our virtue is something that most women find difficult or have never heard of before. As a woman of faith, I know that my responsibility to God and to myself is to love Him and love myself. God knows my most intimate thoughts and feelings and he will never leave me. When I’m feeling alone, disappointed, discouraged, scared, or disrespected there will always be one who will stand by me until the end, and that one is Jesus. What does it mean to be a woman of faith? It means to love above all else, understand that you are a precious creation, and that you are loved dearly by God himself. Krissy Kirby is a teacher for the Archdiocese of Washington. Have you ever wanted to start over? “My diet starts on Monday...” “My New Year’s Resolution of not drinking soda failed, so I’ll give it up for Lent in a couple of months...” “I’ll start not hitting the snooze button on the first of the month.”
A fresh start... Our society always seems to be longing for a “fresh start.” There’s a sense of pride and victory when we can commit to a new beginning. But why is it so difficult to remember that as Christians, by virtue of our baptism, we are called to a fresh start each day with Christ? Our first reading today reminds us that we are members of the Body of Christ our baptism. “For in one Spirit we were all baptized into one Body… and we were all given to drink of one Spirit” (1 Corinthians 12:13). The vocation we receive in baptism is not to lay dormant in our hearts; rather, it is a vocation that we should choose to live out each day. When we choose to intentionally live out the promises of our baptism, we are renewed by its waters and are given a “fresh start” to live as the Christians we long to be. In Christ’s love, it is never too late for a new beginning. We see this in today’s Gospel reading, when Jesus brings the only son of a widow back from the dead. And do you know what his call to new life was? Jesus said, “Young man, I tell you, arise!” (Luke 7:14). This is our call, too! Jesus says this to our hearts, “Young man, I tell you, arise!” “Young woman, I tell you, arise!” The fulfillment of our call is the way we live out the radical nature of our baptism. The Christian life is not easy, but that is why we are called each new day to “arise” and fulfill the promises of our baptism, “[serving] the Lord with gladness” (Psalms 100:2). What are you going to do today as Jesus calls you to “arise?” This is your fresh start. It may not seem like the perfect day to begin anew, but as Christians we know that today–this ordinary day–has been given to us by God and we are being called to “arise!” You have been called, you have been chosen. So “arise,” my friend, and let this new day be a new offering to our Lord. We can begin this fresh start by praying a Renewal of our Baptismal Promises, that explicitly remind us of our call as Christians. Please join me in praying this today. The Renewal of Baptismal Promises Taken from the Roman Missal, Third Typical Edition Do you renounce Satan? I do. And all his works? I do. And all his empty show? I do. Do you believe in God, the Father almighty, Creator of heaven and earth? I do. Do you believe in Jesus Chris, his only Son, our Lord, who was born of the Virgin Mary, suffered death and was buried, rose again from the dead and is seated at the right hand of the Father? I do. Do you believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and live everlasting? I do. And may almighty God, the Father of our Lord Jesus Christ, who was given us new birth by water and the Holy Spirit and bestowed on us forgiveness of our sins, keep us by his grace, in Christ Jesus our Lord, for eternal life. Amen. Alyce Anderson is a recent graduate of Texas A&M University. She is currently pursuing her Masters in Secondary Mathematics and Special Education while teaching at a local school in Washington, DC. “Then God said, ‘Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.’ God created man in His own image, in the image of God He created him; male and female He created them. God blessed them; and God said to them, ‘Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.’ … God saw all that He had made, and behold, it was very good” (Genesis 1:26-28, 31).
From this exaltation we begin our reflection on Father’s Day. Many countries set aside the third Sunday of June in honor of both fathers and fatherhood. It’s usually the time when dads are shown the appreciation of their families for all their love, protection, devotion, guidance, caring, wisdom, teaching, entertainment, discipline (ouch), cooking, support, shuttling around, mentoring, coaching, and/or generosity. It’s a totally fair trade-off but also no secret: fatherhood demands much of a man. Unfortunately, not all are blessed to have a father in their lives, and there are many circumstances which contribute to this. Thankfully, God Himself has provided a model for human fatherhood, someone who He entrusted His own Son to during the crucial formative years of Jesus’ human life: St. Joseph. We look to Saint Joseph as the perfect example of paternity, as he was given the honor of being the guardian of the Holy Family. St. Joseph is not directly quoted in scripture, but what about his actions? Do they speak louder than his words (or lack thereof)? It seems that Joseph’s most frequent biblical deed besides traveling is something men can easily relate to— sleeping before taking action (see Matthew 1:20 and 2:13)... but surely there must be more to being a father than this!? Of course there is! To me, being a true (Christian) father means being a Christ-like man who bears witness to the perfect love of God, and who is a virtuous man to his children, spouse, and to all he encounters. We hear a lot about Mary’s hugely consequential “Yes” (see Luke 1:38) to the Father’s will at the Annunciation and how this is the Blessed Mother’s complete giving of herself to God. In his own soft-spoken way, though, Joseph also gave his own “Yes” and similarly submitted himself to the will of God. Even with the extraordinary circumstances of his betrothed’s pregnancy, Joseph, in the end, places his trust in the divine will and accepts the paternal role God offers him as part of His plan. Like Mary, Joseph selflessly placed whatever desires and plans he had for his future second to what he had now been called to become— Jesus’ guardian and protector. It is this obedience that makes Joseph such a worthy role model for all men. Being righteous (see Matthew 1:19), Joseph knew he did not have all the answers; let alone the experience, for the fatherhood he was being called to. Instead, he stepped aside in faithful acceptance of God’s will. As Saint John Paul II so beautifully put it: What emanates from the figure of Saint Joseph is faith. Joseph of Nazareth is a “just man” because he totally “lives by faith.” He is holy because his faith is truly heroic. Sacred Scripture says little of him. It does not record even one word spoken by Joseph, the carpenter of Nazareth. And yet, even without words, he shows the depth of his faith, his greatness. Saint Joseph is a man of great spirit. He is great in faith, not because he speaks his own words, but above all because he listens to the words of the Living God. He listens in silence. And his heart ceaselessly perseveres in the readiness to accept the Truth contained in the word of the Living God. We see how the word of the Living God penetrates deeply into the soul of that man, that just man. (St. John Paul II, Daily Meditations) This past weekend we celebrated Father’s Day, and whether the father in our lives is a biological one, a father figure, or wears a Roman collar, take the time this week to personally thank both he and God for the impact he’s had on your life. Fatherhood is no easy task and is not for everyone, but the love that flows from this holy calling comes directly from Abba God, “our Father in heaven” (Matthew 6:9-13)! May we be obedient to and cherish these men at all times! Thomas Wong is an undergraduate at The Catholic University of America currently studying abroad in Rome, Italy. Just two weeks ago, Pope Francis named Fr. Kurt Burnette as the head of the Byzantine Eparchy of Passaic, in the United States. How is it, though, that the Roman Pontiff has the authority to name a bishop of an Eastern Rite? In many regards, we owe this to the work of a 16th century saint, St. Josaphat, whose feast we celebrate today, Nov. 12. The Ruthenian Church, a branch of the Eastern Church mainly found in Russia, Ukraine, Lithuania and Poland which was once part of the Eastern Church is now in full communion with Rome.
St. Josaphat, born around the year 1580, is one of few people from an Eastern Rite who has gone through the canonization process in the Roman Catholic Church. As a young man, St. Josaphat tried to live a virtuous life, which led him to a Basilian monastery in Vilna, Lithuania. His great virtue caused him to be elected abbot of his own and other monasteries, and later appointed as bishop and archbishop in Poland. While an agreement had been signed between the Ruthenian Church and the Roman Catholic Church early in his life, there were many members of the Ruthenian Church who did not want to be in communion with Rome. Neither side was completely innocent in their actions, with violence and betrayal being perpetrated on both sides. However, there were men and women on each side of this ecumenical disagreement who tried to rise above the conflict. St. Josaphat was one of these men. For all his attempts to mend the rift between the Ruthenian Church and the Roman Church, St. Josaphat was hated by many in his native land (Lk. 4:24). Eventually, due to his work in bringing about reforms of the clergy in Lithuania and Poland, as well as efforts to bring the Ruthenian Church into better relation with Rome, he was beaten, stabbed, and shot. His body was dumped unceremoniously by his attackers into a river. Recognized as a martyr by the Roman Catholic Church, St. Josaphat was beatified in 1643 and canonized in 1867. In the Farewell Discourse in the Gospel according to St. John, Christ is praying in the Garden of Gethsemane before His arrest. One famous line from His prayer is “that they may all be one” (Jn. 17:21). This is the work that St. Josaphat was trying to accomplish in the small corner of God’s vineyard to which he was assigned. How often do we fail to recognize the importance of Christian unity? We will soon, in 2017, be marking the 500th anniversary of the beginning of the Protestant Reformation. Within some of our lifetime’s, in 2054, we will be recognizing the end of the first millennium of the Great Schism. Our Church has been broken apart for far too long. We have failed, in many accounts, to ‘breathe with both lungs’ as Bl. John Paul said. Yet, in the spirit of St. Josaphat, great work is being done. Popes Benedict and John Paul II did amazing work in dialoging with the Lutheran and Calvinist communities. Both of them, as well, met with Archbishop Rowan Williams, the then spiritual head of the Anglican Church. Pope Francis has continued on this same track. He has met with the Coptic Pope Tawadros II, head of Egypt’s 8 million Coptic Christians. Even the Patriarch of the Eastern Church, Bartholomew of Constantinople, was present at the inaugural Mass of Pope Francis, a step which had not happened since the Great Schism. We are witnessing historical moments in our Church today. Let us continue to pray the words that Christ Himself prayed in the Garden, let us hope for the total unification of our Church, and let us, in all charity, always welcome home those who come back to our Mother Church. We should follow the example of St. Josaphat who, even in the face of violence and hatred, sought out peace and unity above all things. St. Josaphat, pray for us! Michael Phelan is in his second and final year in the Echo Program at the University of Notre Dame and serves as an Apprentice Catechetical Leader at Nativity Catholic Church in Brandon, FL, in the Diocese of St. Petersburg. As the Year of Faith draws to a close I can’t help but be inspired by God’s work in the life of the Church. From the outreach of Pope Francis, to the catechetical workshops in my current diocese, to the daily life stories of those in my parish, there is a momentum behind the constancy and strength of faith. St. Ireneaus writes, “A human being fully alive gives glory to God,” and how fitting it is to explore the meaning of being fully alive in the context of faith. The Church in its universal and personal faith journey aches to become more alive!
Faith is one of the three theological virtues; we are asked to believe what God has revealed to us in Himself, and to bear witness to His truth through the other two virtues of hope and love (CCC 1814-1816). By saying that we believe in God, what He has done for us in love, and to live as a witness to that understanding, we have expressed the desire to know Him. The Jesuit theologian Karl Rahner remarks, “Faith means putting up with God’s incomprehensibility for a lifetime.” Indeed, we venture into the unknown in order to know God. Growing in this way is an inexhaustible task! And we are asked to “put up” with the mystery of who God is in order to live a full life. To live a life fully alive is a challenge in this world of amusement. We are a part of a culture that is distracted by entertainment, technology, and immediate gratification. There is a focus on having control over this busy life. Self-improvement and self-care books fill shelves. Articles and talk shows tell us that we have the power to make ourselves the best that we can be. In many ways that can be positive encouragement, but without faith in a God who governs the human heart it is an empty message. Faith gives meaning to this life and shows us what is to come in the next. More than any other happiness or encouragement the world offers to feel fully alive, God speaks to the deepest desire of the heart. Pope Emeritus Benedict XVI defines faith in his translation of Hebrews in Spe salvi, “Faith is the substance of things hoped for, the proof of things not seen” (Hebrews 11:1, Spe salvi 7). Faith gives us the best momentum to live a life that is fully alive because it is a concrete reality. We may not be able to measure out faith in a measuring cup, but the value of its effects are seen in those we meet and in our own actions. It is constant, certain, and strong and gives us a foretaste of the joy of heaven (CCC 161,163). I have recently worked with a third grade class, middle and high school group, and my pastor’s adult formation class in framing an understanding of faith. Taking the lived experience of a parish community alongside what I study as a graduate student has led me to see how faith is being cultivated in my own life. I do feel more alive than when I pray for clarity and invite God into the relationships and situations of each day. By believing that he is at work in my life, I grasp at how to live the story of the mustard seed, teach the Creed, and consider the people and ideas in the life of the Church. From individuals to local communities and beyond the desire to know and love a God who desires us draws us to more fervent faith. “Great is his steadfast love toward us; and the faithfulness of the Lord endures forever,” says Psalm 117. Let us endure and live more fully in what we believe as God does in us! Sophie Jacobucci serves as a second-year Echo Apprentice in the Diocese of Manchester, NH. As we celebrate Independence Day, a day of thanksgiving and gratitude for this great country we live in, let us be reminded of our first American Saint, Elizabeth Ann Seton and the work she did to bring liberty and justice to all! The following is the Homily of the Pope Paul VI on the Canonization of Elizabeth Ann Seton, with emphasis added. Yes, Venerable Brothers and beloved sons and daughters! Elizabeth Ann Seton is a Saint! We rejoice and we are deeply moved that our apostolic ministry authorizes us to make this solemn declaration before all of you here present, before the holy Catholic Church, before our other Christian brethren in the world, before the entire American people, and before all humanity. Elizabeth Ann Bayley Seton is a Saint! She is the first daughter of the United States of America to be glorified with this incomparable attribute! But what do we mean when we say: "She is a Saint"? We all have some idea of the meaning of this highest title; but it is still difficult for us to make an exact analysis of it. Being a Saint means being perfect, with a perfection that attains the highest level that a human being can reach. A Saint is a human creature fully conformed to the will of God. A Saint is a person in whom all sin-the principle of death-is cancelled out and replaced by the living splendor of divine grace. The analysis of the concept of sanctity brings us to recognize in a soul the mingling of two elements that are entirely different but which come together to produce a single effect: sanctity. One of these elements is the human and moral element, raised to the degree of heroism: heroic virtues are always required by the Church for the recognition of a person's sanctity. The second element is the mystical element, which express the measure and form of divine action in the person chosen by God to realize in herself-always in an original way-the image of Christ (Cfr.Rom. 8, 29). The science of sanctity is therefore the most interesting, the most varied, the most surprising and the most fascinating of all the studies of that ever mysterious being which is man. The Church has made this study of the life, that is, the interior and exterior history, of Elizabeth Ann Seton. And the Church has exulted with admiration and joy, and has today heard her own charism of truth poured out in the exclamation that we send up to God and announce to the world: She is a Saint! We shall not now give a panegyric, that is, the narrative which glorifies the new Saint. You already know her life and you will certainly study it further. This will be one of the most valuable fruits of the Canonization of the new Saint: to know her, in order to admire in her an outstanding human figure; in order to praise God who is wonderful in his saints; to imitate her example which this ceremony places in a light that will give perennial edification; to invoke her protection, now that we have the certitude of her participation in the exchange of heavenly life in the Mystical Body of Christ, which we call the Communion of Saints and in which we also share, although still belonging to life on earth. We shall not therefore speak of the life of our Saint Elizabeth Ann Seton. This is neither the time nor the place for a fitting commemoration of her. But at least let us mention the chapters in which such a commemoration should be woven. Saint Elizabeth Ann Seton is an American. All of us say this with spiritual joy, and with the intention of honoring the land and the nation from which she marvelously sprang forth as the first flower in the calendar of the saints. This is the title which, in his original foreword to the excellent work of Father Dirvin, the late Cardinal Spellman, Archbishop of New York, attributed to her as primary and characteristic: "Elizabeth Ann Seton was wholly American!" Rejoice, we say to the great nation of the United States of America. Rejoice for your glorious daughter. Be proud of her. And know how to preserve her fruitful heritage. This most beautiful figure of a holy woman presents to the world and to history the affirmation of new and authentic riches that are yours: that religious spirituality which your temporal prosperity seemed to obscure and almost make impossible. Your land too, America, is indeed worthy of receiving into its fertile ground the seed of evangelical holiness. And here is a splendid proof-among many others-of this fact. May you always be able to cultivate the genuine fruitfulness of evangelical holiness, and ever experience how-far from stunting the flourishing development of your economic, cultural and civic vitality -it will be in its own way the unfailing safeguard of that vitality. Saint Elizabeth Ann Seton was born, brought up and educated in New York in the Episcopalian Communion. To this Church goes the merit of having awakened and fostered the religious sense and Christian sentiment which in the young Elizabeth were naturally predisposed to the most spontaneous and lively manifestations. We willingly recognize this merit, and, knowing well how much it cost Elizabeth to pass over to the Catholic Church, we admire her courage for adhering to the religious truth and divine reality which were manifested to her therein. And we are likewise pleased to see that from this same adherence to the Catholic Church she experienced great peace and security, and found it natural to preserve all the good things which her membership in the fervent Episcopalian community had taught her, in so many beautiful expressions, especially of religious piety, and that she was always faithful in her esteem and affection for those from whom her Catholic profession had sadly separated her. For us it is a motive of hope and a presage of ever better ecumenical relations to note the presence at this ceremony of distinguished Episcopalian dignitaries, to whom-interpreting as it were the heartfelt sentiments of the new Saint-we extend our greeting of devotion and good wishes. And then we must note that Elizabeth Seton was the mother of a family and at the same time the foundress of the first Religious Congregation of women in the United States. Although this social and ecclesial condition of hers is not unique or new (we may recall, for example, Saint Birgitta, Saint Frances of Rome, Saint Jane Frances Fremiot de Chantal, Saint Louise de Marillac), in a particular way it distinguishes Saint Elizabeth Ann Bayley Seton for her complete femininity, so that as we proclaim the supreme exaltation of a woman by the Catholic Church, we are pleased to note that this event coincides with an initiative of the United Nations: International Women's Year. This program aims at promoting an awareness of the obligation incumbent on all to recognize the true role of women in the world and to contribute to their authentic advancement in society. And we rejoice at the bond that is established between this program and today's Canonization, as the Church renders the greatest honor possible to Elizabeth Ann Bayley Seton and extols her personal and extraordinary contribution as a woman -a wife, a mother, a widow, and a religious. May the dynamism and authenticity of her life be an example in our day-and for generations to come-of what women can and must accomplish, in the fulfillment of their role, for the good of humanity. And finally we must recall that the most notable characteristic of our Saint is the fact that she was, as we said, the foundress of the first Religious Congregation of women in the United States. It was an offspring of the religious family of Saint Vincent de Paul, which later divided into various autonomous branches-five principal ones-now spread throughout the world. And yet all of them recognize their origin in the first group, that of the Sisters of Charity of Saint Joseph's, personally established by Saint Elizabeth Seton at Emmitsburg in the Archdiocese of Baltimore. The apostolate of helping the poor and the running of parochial schools in America had this humble, poor, courageous and glorious beginning. This account, which constitutes the central nucleus of the earthly history and worldwide fame of the work of Mother Seton, would merit a more extended treatment. But we know that her spiritual daughters will take care to portray the work itself as it deserves. Our Church breathes through the two lungs of Scripture and Tradition, and as members of the Church we are called to do the same to live a flourishing life. The Catechism of our Church explains the importance of Scripture saying, "And such is the force and power of the Word of God that it can serve the Church as her support and vigor, and the children of the Church as strength for their faith, food for the soul, and a pure and lasting fount of spiritual life" (CCC 131). In order to inspire a life of apostolic vocation with strength and vigor, we begin today our first installment of the "Scripture to Life" series. Through the intercession and example of Our Lady, Mother of God and Queen of Apostles, we hope that the Word of God may be enfleshed by you.
Throughout my spiritual journey I have always struggled with pinpointing the virtue of humility in my life. I don’t think this is due to any lack of desire for the virtue, (it usually isn’t) but rather a lack of true understanding of the virtue. In the Gospel passage of John 13, Jesus washes the feet of his disciples and as he approached, Peter asked, “Master, are you going to wash my feet?” Whenever I read this passage, I always anticipate what Peter says next: “You will never wash my feet!” For some reason, I am always drawn to Peter’s stark rejection of Jesus’ perfect example of humility. If you have practiced lectio divina before, you know that when a part of Scripture confuses the heck out of you, that is exactly the point where you must stop reading, close your eyes, and listen.; It is specifically in this moment that God seeks to transform you through the power of his living word. My meditation on this passage continues with reflecting on exactly what was going through Peter’s mind and heart at the moment of his objection: confusion and feelings of extreme discomfort. It is as if Peter, like many of us who strive for, yet lack the fullness of this most necessary virtue of humility, is saying: WAIT! I don’t understand! Why are you asking me to go this far outside of my “comfort zone” in order to be your disciple? One of the ways I ask my students to relate to Peter’s level of discomfort is by asking them to consider allowing me to wash their feet in front of their friends. As they all cringe and shout “that’s disgusting”, I simply say, multiply your level of discomfort by ten and that is probably how the apostles felt when Jesus began to wash their feet. Nevertheless, Jesus’ invitation to his apostles to accept this teaching is vital to their emerging role in the building up the Kingdom of God and one of extreme importance to his mission of salvation. His disciples must go beyond all levels of comfort in order to serve Him and to create His Kingdom on earth. Likewise, this invitation is extended to us, who are called to be apostles of Christ by joining in the Church’s mission of evangelization. However, like Peter (as well as my students and myself) most Christians in today’s world, cringe when Jesus invites them to serve in ways that take them beyond their comfort zone. Jesus is saying that it is precisely in the moments that lead us beyond ourselves, our fears and our assumptions, that we can do the greatest good in witnessing to the New Evangelization and building up the Kingdom. The great missionary and witness to the New Evangelization, Blessed Teresa of Calcutta once said, “Always take the more difficult road.” To me, there is no path more difficult than the path of humility and yet none more fulfilling. I have felt extremely uncomfortable at times when discerning the call of the Holy Spirit! Nevertheless, like Peter, I am immediately reassured with the words of Jesus’ gentle response: “What I am doing you do not understand now, but you will understand later.” Our task then, like Peter’s, is learning to respond with true understanding and true humility; for this is essential to our Christ-filled witness in the New Evangelization. Jesus, in this paradigm, testifies that when we reject the sin of self-absorption and are ready to serve selflessly we pave the way for God’s people to enter into the Kingdom of God: “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” Lk 14:11 Bart Zavaletta received a B.S. in Kinesiology from the University of Houston and a M.A. in Theology from the Oblate School of Theology, and currently teaches Theology at Skutt Catholic High School in Omaha, Nebraska. |
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