The Saints and the Cross Episode 1: St. Charles Borromeo

Today I begin my video series on the saints and the Cross with St. Charles Borromeo. I also provide a lens through which we can view the present pandemic and exile by referencing St. John Paul II’s Salvifici Doloris:

I’m still taking suggestions for saints you’d like to see me cover. Feel free to post them in the comments or email me.

Catholic Exchange: Find Sainthood in a Life of Hidden Sacrifice

Many of us live hidden lives of sacrifice to God and in service to others. We go about our days completing the tasks that are required of us. Those tasks may be at work, school, church, or within our families. Our accomplishments are only known by God and the few people who are truly close to us. In a world that prides itself on notoriety and recognition, these sacrifices are seen as minor or, to some, as meaningless.

All members of the Mystical Body share in the royal priesthood of Christ by virtue of our Baptism. This means that we are called to offer our lives in sacrifice to Him and for our neighbor. AsLumen Gentium states:

Christ the Lord, High Priest taken from among men, made the new people “a kingdom and priests to God the Father”. The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated as a spiritual house and a holy priesthood, in order that through all those works which are those of the Christian man they may offer spiritual sacrifices and proclaim the power of Him who has called them out of darkness into His marvelous light. Therefore all the disciples of Christ, persevering in prayer and praising God, should present themselves as a living sacrifice, holy and pleasing to God. Everywhere on earth they must bear witness to Christ and give an answer to those who seek an account of that hope of eternal life which is in them.

To live a holy life is to offer everything to God, consecrating each moment of each day to Him. The menial and mundane tasks of our daily lives—from writing emails to sitting in meetings to washing dishes to folding laundry—are aspects of how we offer ourselves to God. 

When these tasks are done with Christ in mind, as an offering of love to Him and as a sacrifice for others, we enter more fully into our participation in the common priesthood we are called to. We are conformed more closely to Christ the High Priest who offers himself fully to the Father.

Read the rest over at Catholic Exchange.

Catholic Exchange: Re-Thinking the Benedict Option in Light of Lumen Gentium

A few years ago, when The Benedict Option was becoming popular in certain Christian circles—primarily through the writings of Rod Dreher who is influenced by Alasdair MacIntyre—I was initially intrigued and drawn to this approach. The culture was, and continues to be, in a downward spiral. Anti-Christian sentiments and policies continue apace throughout the Western world, while many of our brothers and sisters in Christ throughout the world suffer violent persecution and even martyrdom. As Western Civilization continues to abandon its Christian roots in favor of nihilism, hedonism, consumerism, materialism, utilitarianism, and relativism, many Christians are wondering what our response should be to the situation.

Retreating from the world to build primarily Christian communities is attractive. I myself would like to find friends within the Church who desire greater prayer in small communities, whether it be through a weekly or monthly gathering to pray the Rosary or Vespers. I want holier friendships with my brothers and sisters in Christ that are grounded in the communion we share within the Mystical Body. I want to live a fully Catholic life, so it makes sense that people want to build up communities around monasteries and churches in order to weather the storms of this age.

The problem is that, for Catholics, the laity’s mission differs—while also sharing similarities—with consecrated religious such as Benedictines. We are not called to retreat from the world. We are called to go out to meet the world and bring it to Christ.

But the laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God. They live in the world, that is, in each and in all of the secular professions and occupations. They live in the ordinary circumstances of family and social life, from which the very web of their existence is woven. They are called there by God that by exercising their proper function and led by the spirit of the Gospel they may work for the sanctification of the world from within as a leaven. In this way they may make Christ known to others, especially by the testimony of a life resplendent in faith, hope and charity. Therefore, since they are tightly bound up in all types of temporal affairs it is their special task to order and to throw light upon these affairs in such a way that they may come into being and then continually increase according to Christ to the praise of the Creator and the Redeemer.

Lumen Gentium 31

Read the rest over at Catholic Exchange.

 

We Need to Stop Gossiping About Our Priests

I have been in active ministry for over ten years. I’ve had occasional breaks as my vocation has required, but I’ve worked with a variety of people and priests over those years. In all of my time serving in the parish and local community I have observed–as Pope Francis has said many times–that gossip is a cancer within the Mystical Body that we must cut out. All of us who are not yet saints engage in gossip. Unfortunately it comes easily to us in our Fallen state. It is something that is found where multiple people are gathered and it is highly destructive in an upending of Christ’s promise to be present where two or three are gathered in His name (Matthew 18:20). I cannot say that I have overcome this sin, but I hope to by God’s grace.

Gossip is a form a character assassination. It greatly wounds those who are its victims as well as those who are perpetrators. Rather than see people as made imago Dei, we see them through our own broken, wounded, judgmental, and pride filled eyes. We see them through our own perceptions, desires, sin, and anger. We also often engage in Schadenfreude, which is often a form of envy or essentially ‘joy at another person’s sorrow’ (St. Thomas Aquinas). Rather than cheer on the successes of our brothers and sisters in Christ, we often relish their failures. It gives us an opportunity to come together in an inversion of true community to enjoy the pain of our neighbor.

More than anything gossip is tied to the very heavy sin of pride. Gossip typically erupts in the face of disagreements with other people. We do not like what someone has done to us, so we seek vengeance. More-often-than-not, we feel that we have lost some kind of power or authority and respond in anger and vengeance. How dare so-and-so treat me this way! How dare they question me! If we pay attention to what is going on inside of us then we will quickly see the root cause of our response.

Gossip is a powerful form of vengeance. It can tear ministries apart, churches become places of deep seated sinful anger, and it can create outright wars between priests and the laity. I’ve actually seen this happen, so I am not engaging in hyperbole. Entire books could be written on the topic of gossip. This particular blog post will focus on the destructive nature of gossiping about our parish priest(s).

In our sinful state, there is always a level of tension within the Mystical Body. Our competing agendas, opinions, ideas, and wants tend to meet resistance from people with counter points of view. There are obvious issues in which heresy and heterodoxy must be rooted out and those who do not submit to Holy Mother Church in the obedience required of us need to be encouraged to pray for conversion of heart and humility; as well as make use of the Sacrament of Penance in order to worthily receive the Holy Eucharist. Setting these situations aside, tension often exists within ministries and parish communities themselves and in their relationship with the parish priest.

We live in an age when people believe they are little gods ruling the universe. This nihilistic and relativistic thinking is also prevalent within the Church. Most people do not even realize how greatly they are influenced by these philosophies that pervade our culture. The focus here is not in converting those who have fallen for the heresies of our day, rather, it is on how we treat our priests within our parish while coming to understand our place within the Mystical Body. We must consciously overcome the sinful drive within us to rule over others.

When we are baptized every single one of us enters into the common priesthood. We share in the divine offices of Christ which are priest, prophet, and king. The common priesthood–the laity and all baptized–differs greatly from the ministerial priesthood (Holy Orders). This difference is not only in degree. Lumen Gentium 10 states:

Christ the Lord, High Priest taken from among men,(100) made the new people “a kingdom and priests to God the Father”.(101) The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated as a spiritual house and a holy priesthood, in order that through all those works which are those of the Christian man they may offer spiritual sacrifices and proclaim the power of Him who has called them out of darkness into His marvelous light.(102) Therefore all the disciples of Christ, persevering in prayer and praising God,(103) should present themselves as a living sacrifice, holy and pleasing to God.(104) Everywhere on earth they must bear witness to Christ and give an answer to those who seek an account of that hope of eternal life which is in them.(105)

Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ.(2*) The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the Eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist.(3*) They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity.

The word “essence” is a metaphysical/ontological term. It means that at the deepest levels of reality and being the ministerial priesthood differs from the common priesthood. This passage of Lumen Gentium explains the Church’s understanding that there is a rather large difference in character or type between the ministerial priesthood and the common priesthood. It’s important to understand this distinction because it matters when it comes to authority (auctoritas).

Lumen Gentium goes on in Chapter IV to discuss the role of the laity in the Church. Our role differs quite a bit from the ministerial priesthood. Both Lumen Gentium and Christifideles Laici affirm that the role of the laity is primarily secular. Our job is not primarily to run the Church–that is the role of the ministerial/hierarchical priesthood–instead we are meant to take the Good News out into the world and bring the world to Christ in our families, careers, civic engagements, and community interaction. The ministerial priesthood runs the Church, shepherds the people of God, brings the Sacraments to the worshiping community, and safeguards Church teaching through magisterial authority. We bring people to the Church.

This means that when we run ministries within our parish, we do not hold ultimate authority over anything that happens at the parish level. Most priests allow volunteers and parish staff to use prudential judgment while monitoring what takes place within their assigned church. They do not hinder freedom and creativity, but monitor and decide how best to approach certain tasks or activities. Vatican II has brought about  more cooperative work between the priesthood and the laity. This is a good within itself. The unfortunate reality is that this relationship and understanding of authority can easily become disordered because of sin. This is where gossip becomes a problem.

Most gossip about parish priests comes from a place of pride or a lack of humility. That’s where gossip tends to be rooted regardless of situation. Leaving aside the heretical priest who needs to be dealt with through the proper hierarchical channels without gossip, the issue is often one of power. A member of the laity mistakenly believes they have ultimate say over their ministry. First, notice my use of “their”. In reality we do not own our ministries. We are merely stewards serving Christ in the Church under the ministerial priesthood. Second, humility is a requirement of ministry, just as it is of the ministerial priesthood. This is a battle for all of us. If our priest tells us that he is going to do things a certain way and that he is not going to choose our particular option, then we need to accept that we may not know everything and trust that he is attempting to do what is right and good, even if it is not in line with our opinion. We must all learn to swallow our pride. I don’t agree with every choice my parish priest makes, but I respect his choice and authority to do so. Charity also demands that we give them the benefit of the doubt.

Priests are far from perfect, just like the rest of us. Most are not saints yet, but we need to look at them with charity and some level of trust. So they don’t do it the way it has always been done or the way we want it done, in the end we need to learn charitable obedience and let it go. Have we ever considered that a previous priest may have actually been doing something wrong and it needed correction? I don’t know about you, but I have not studied in depth the General Instruction of the Roman Missal (GIRM) to the point that I know every required step for every Mass of every liturgical season and any given day. I still mix up technical terms for aspects of the Mass. The Mass is a primary discipline of study for priests and liturgists. I am neither.

For instance, the Liturgy is not meant to draw our human activities to the fore. It is the time of giving right praise and worship to God. We are not the center of that worship. We participate and offer it up to God. The ministerial priesthood and the common priesthood converge in that we offer up praise and worship to God through the ministerial priesthood. Whatever else is going on in parish life has its rightful place outside of the Liturgy. This can be confusing because unfortunately “the spirit of Vatican II” misplaced this proper ordering and now many people do not fully understand what is allowed to take place at Mass and what is not. This is through no fault of their own.

Gossiping or complaining publicly about the priest sows seeds of division. This is especially true in parishes where there is high priest turnover. Gossip inevitably leads to character assassination, sinful anger, and is harmful to the entire parish community. It also makes an already difficult task even more difficult for our priests. I’ve seen it get so bad that a priest almost left the priesthood. Deo gratias he did not! I don’t know about you, but I don’t want to stand before Our Lord and explain how I helped someone leave their priestly vocation through my gossip and backstabbing.

Scripture makes it very clear, especially St. Paul, that we are not meant to align ourselves with a particular leader or priest because it leads to division. We are all one under Christ. Lovingly welcoming and getting to know a new priest is not a betrayal against the previous parish priest. If they are holy men, then they are not in competition with one another. They are living holy obedience to the Bishop in conformation to their sharing in his fullness of Holy Orders.

As with all people, we need to give people a chance and get to know them. In my experience most priests will explain their choices in a charitable manner while also expecting their wishes to be respected. All we have to do is ask, not demand. If we encounter a priest who has mistaken spiritual fatherhood for a dictatorship, then all we can really do is pray for them and treat them with charity and bear this burden patiently. This does happen, but it is a misunderstanding of Our Lord’s call for priests which is most beautifully demonstrated at the Last Supper. Men in both the vocation of the ministerial priesthood and men in the vocation of marriage are called to love and lay down their lives as Christ does.

It is also unjust to make assumptions about each priest. Presumption is often incorrect and sinful. Even though they all share in the same Sacrament and authority through Holy Orders, they are still individual men with unique personalities, backgrounds, gifts, interests, and even theological schooling. Some are more influenced by certain popes, saints, or thinkers, which can actually be a key to understanding them. If they are from a religious order then the Rule of that particular order is going to provide insight as to how they view their vocation and live that vocation in parish life.

In order to overcome the tendency to gossip about the parish priest it is important to consider their role and responsibilities. You and I who are in the laity will have to give account for the people God entrusted to us at our individual judgment upon death. This is typically our spouse and our children first. Priests will give account for every person they’ve been called to shepherd and explain how they shepherded them. They have a tremendous amount of responsibility on their shoulders. It is a tall order and most of them take it pretty seriously, especially the priests of the St. John Paul II and Pope Emeritus Benedict XVI decades. The “spirit of Vatican II” is dying off and the priests of today tend to be serious about holiness.

Priests have a lot that is required of them and they are extremely busy. We need to look to them with patience and charity. You and I are not the center of the universe. Our email or phone call is not the focus of their day, and depending on their personality, they may prefer to talk to you in person. The written word is very easily distorted and misunderstood. This is something I am keenly aware of as a writer. There’s nothing wrong with a priest wanting to discuss things in person. In fact, in a digital age, it’s a blessing! Figure out how each individual priest likes to communicate and adjust accordingly instead of complaining about them publicly at meetings or church gatherings.

Since our priests are not perfect–just like we are not even close to perfect–we need to bear their weaknesses and shortcomings with patience. The same is true in our families and other relationships. If there is one thing God teaches us as we progress in holiness, it is that we possess a great many weaknesses and character defects in need of fixing. A lot! It is easy to think that we are superior to someone else because we do not struggle with a particular sin or weakness, but God will quickly show us the darkness in our own hearts.  Remember that they too are on the path to sainthood and they need us to patiently bear their flaws just as they bear ours.

Another way to help in overcoming the tendency to gossip is to remember that we do not need to provide our priest or fellow parishioners with every opinion we possess. I come from a very opinionated family. This can be a real struggle, but my opinions do not necessarily comport with the truth. They may be my own personal desires or understanding, but not be true, correct, or the only way. If there is one thing being a graduate student in theology has taught me it is how little I know. We women especially seem to feel the need to tell the men in our lives any opinion that comes to mind. This is the same with priests. I can’t tell you how many times I’ve said something to one of my priests and later regretted it. I didn’t need to say it. It was wholly unnecessary, unhelpful, or even critical. I’m also rather blunt (I’m slowly getting better about this!) and I won’t mean to say things a certain way and it will be taken completely out of context. If we keep in mind that our opinions probably don’t matter in the long run then we can prudently consider when to express our opinion and when not to.

The most significant way to avoid turning to gossip about our priests is in learning holy obedience. We are called to obedience to God and Holy Mother Church. This means that we must learn to submit in obedience. We are not God or gods. This also means that if we are friends with a particular priest we need to know exactly when they are responding to something in the role of the priesthood and when they are acting as a friend. This distinction is vital to avoid conflict and it requires the willingness to humbly submit to authority outside of ourselves. Remember, even if your priest is also your friend, he differs greatly from you in his vocation. His primary role is priest first and friend second. Obedience, charity, and humility are necessary for maintaining these relationships and for growing in holiness. It also requires a clear understanding of the distinction in order to avoid misplaced anger. Far too many people get upset with their priest because he is also their friend and they confuse the two roles. This can become problematic for people who work in parish offices. In cases when authority is exercised we also have to see past the man and see the priestly office he holds and submit. We don’t have to agree, but we do have to submit and accept his authority.

I’d like to specifically offer some thoughts to my fellow sisters in Christ on how we treat our priests. St. John Paul II brilliantly outlines the role of women in Mulieris Dignitatem. He explains that each woman is called to spiritual motherhood, regardless of if she is a biological mother or not. This is a unique aspect of our nature. We are meant to pray for, encourage, befriend, and help our priests through spiritual motherhood. We are not, however, called to mother them. Every single one of them has a mother on some level, so they don’t need a bunch of women trying to mother them.  It’s important that we understand how to live spiritual motherhood in relation to them without overstepping lines. When they do not respond to our mothering, temptation can arise to begin gossiping about them. Ladies, we are terrible at gossip. It’s tied to our more overt social nature. We have to pray to overcome this weakness.

I’ve contemplated the topic of gossip for years now. I went through a very difficult period when I was gossiped about and stabbed in the back by people I trusted within the Church. If you’ve been the victim of gossip then you know how quickly things turn into falsehoods and outright lies. It’s painful and God used that pain to reveal to me just how destructive gossip is for the Mystical Body. I have sat in on far too many meetings or been to parish events where pockets of people are complaining and gossiping about the priest. He may even be in the same room. Anymore, I try to find ways to encourage people to avoid this sinful practice, help them to consider something they may not know about him, or I refuse to engage in it. We cannot come together in charity to love and serve God if we are busy killing (Pope Francis) the reputation of another, especially the priest appointed over us. Without our priests there would be no Sacraments and no Holy Sacrifice of the Mass. The next time you feel tempted to gossip about your priest consider two things. First, what has it been like in your life to be the victim of gossip? Two, would you say the things you are saying about your priest to Christ? A blessed Advent to you all!

 

 

Catholic Exchange: Mary and the Intolerable Gift of Waiting

The Church has an entire season dedicated to waiting: Advent. This season not only reflects the waiting for the coming of Our Savior and the hope of the Paschal Mystery, but the reality that much of this life contains periods of waiting. This waiting may be something joyful, such as waiting for the birth of a child or a marriage. The waiting may be a period of intense trial and suffering as we wait to see if a loved one is going to die or recover from an illness. This waiting may feel agonizing, especially for those of us still crawling down the path to holiness.

Mary our guide

As frequent readers know, I am in a period of waiting. There are days it is agonizing and days that I sense God’s presence and love. It dawned on me in my impatience for answers about my husband, that God uses waiting to allow us to enter more deeply into communion with Him. If we focus on the anxiety and fear of the unknown, we will be robbed of the serenity and comfort of our God who walks with us during these trials. I realized this truth when I looked out my window and saw the sunflowers blooming in the garden. Their stillness and beauty in the morning light reminded me to enter into God’s love while I wait. It is not easy, but it is necessary. It is not a journey we walk alone. Lumen Gentium tells us rightly that Mary is our guide and a guide for the Church. St. John Paul II furthers this teaching in Redemptoris Mater 5:

Mary “has gone before,” becoming “a model of the Church in the matter of faith, charity and perfect union with Christ.” This “going before” as a figure or model is in reference to the intimate mystery of the Church, as she actuates and accomplishes her own saving mission by uniting in herself-as Mary did-the qualities of mother and virgin. She is a virgin who “keeps whole and pure the fidelity she has pledged to her Spouse” and “becomes herself a mother,” for “she brings forth to a new and immortal life children who are conceived of the Holy Spirit and born of God.”

Read the rest over at Catholic Exchange.

I Will Not Be Joining the New Pro-Life Movement Anytime Soon

I will not be jumping on the New Pro-Life Movement bandwagon anytime soon. Mainly because I find the constant bandwagons of the Catholic blogosphere tiresome and intentionally divisive. I have studied moral theology and Catholic Social Teaching in-depth. The two are intimately linked with the dignity of the human person grounding all other aspects of her teaching. That means the right to life holds supremacy and we work from there to achieve the common good through the principles of solidarity and subsidiarity. There is a hierarchy and “seamless garment” arguments only work if the dignity of the human person is at the top of everything else.

Like most movements like this, it seems to be predicated largely upon straw men. The idea that the Republican Party is evil (of course it is, it is run by Fallen men, sin is a part of secular institutions just like the Church. The only thing that keeps the Church from collapsing under the weight of our sins is the Holy Spirit sent by the Glorified Christ) and the folks in the movement clearly support the sacrilege of someone like Fr. Pavone fuels their arguments. Never mind that there are fringes of all movements both inside and outside of the Church.

In reality, a great many of us left the Republican Party years ago sensing the immorality of both parties and decided to begin truly living CST and our mission–as explained in Christifideles Laici–on the ground rather than relying on an immoral and corrupt system in need of major change. We can only change the system from the ground up and that means evangelization, charity, and sacrifice. In-fighting doesn’t accomplish much at the ground level.

What many of these folks forget is that in bringing the Culture of Life to the world, God calls people to different missions under that umbrella. We cannot be stretched across the vast deep that is the Culture of Life. For instance, I have had four miscarriages and suffer from secondary infertility. I understand the gift of motherhood at an ontological level in a way many do not. I know what it is like to lose a child, four children. I also study philosophy and theology, so I can swim deep into the reality of motherhood, as a gift from God, and share it with others. God called me directly to the abortion fight, much like he calls others to slow the tide of euthanasia or other “medical” issues, soup kitchens, refugee ministries, inner city programs, prison ministry, etc.

The idea that those working against abortion–and are in need of saving from more “enlightened” Catholics–do not live CST is a straw man at best and malicious at worst. Our community lives the four pillars of Catholic social teaching by praying in front of PP in order to share the dignity of the human person made imago Dei with everyone. When someone comes into our care (whether a pregnant woman, boyfriend/husband, child, or abortion worker), we employ the principles of solidarity and subsidiarity with an eye on the common good by coming together to find these men and women work (many in our own businesses), medical assistance, childcare, adoption options, education programs, baby and needed items for living, food, financial assistance for debts, bills, or other issues, working with women newly out of prison, friendship and community to those from broken families with poor social networks, and any other need that arises well after the child is born.

I myself am in the middle of walking a journey with a mother who has the same due date that I would have had if Andrew had not died. Yeah, hardcore entering into the Cross and offering it up. I do it regardless of the pain and continue to do it through a lot of tears, but that is what Christ asks us to do. Self-sacrifice. Bloviating in social media does not equate to entering into the suffering of the poor, lonely, and struggling within our communities. And the figureheads of a movement do not automatically point to reality on the ground. I am also a writer, but I am under no illusions that my writing equates to works of mercy.

The idea that the pro-life movement on the ground is out of touch with CST is utter bunk. Many of us help the homeless, do prison ministry, and help in other ways as time allows us outside of the mission given to us by God. We can’t do everything and others have been called to work in different areas of poverty. We have an extensive Haiti mission in our church that I would love to join, but God has called me where He has called me. I see poverty up close and personal with my service to single mothers. Most of these women come from broken and dysfunctional homes, so the healing of marriage is essential, since CST goes from the individual to the family to the local community on up to the federal government and international community. That’s subsidiarity. We are trying, and failing at times, to be the hands and feet of Christ within our communities. I will happily continue to do work in the pro-life movement as we live it here in solidarity and I will continue to study and pray with the Church’s social encyclicals, documents, and the Compendium of Catholic Social Teaching.