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Why Tolerance Isn’t Enough

The battle cry of America today is toleration. But I want to challenge that word a little bit. Perhaps there is a better way to treat our fellow human beings. 

Happy 4th of July from all of us here at Diocesan Publications. Now go out and love!

As Diocesan Publications’ Solutions Evangelist, Shultz is committed to showing parish and diocesan staffs how to use our communication tools to their best advantage.  As an experienced speaker on all things Catholic, he has addressed topics such as the Sacraments, chastity, and boldly living the Catholic faith.  Tommy Shultz also served as director of youth and young adult ministries for the Diocese of Baker, OR. 

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Empathy and Love: Lessons from Christ to Peter

We all want to be welcoming to those outside of the faith, especially to people who visit our Parishes. But being welcoming is about much more than just giving out a Church registration form. We have to lead with empathy and love.

Watch the video below for some important lessons from John 21:15.

Change LentAs Diocesan Publications’ Solutions Evangelist, Shultz is committed to showing parish and diocesan staffs how to use our communication tools to their best advantage.  As an experienced speaker on all things Catholic, he has addressed topics such as the Sacraments, chastity, and boldly living the Catholic faith.  Shultz also served as director of youth and young adult ministries for the Diocese of Baker, OR. 

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Prayer For American Unity And Peace

It is no surprise to anyone that the past presidential election was a contentious one, and the choice for our 45th president here in the U.S. does not sit well with many. However, as Americans, we take pride in that fact that our government has, for 241 years, managed to survive every fallible man who has served as president. As one pundit puts it, “Praying for the president to fail is like praying for the pilot at the command of the plane you’re riding in to fail.”

Charles Carroll was the only Catholic to sign the Declaration of Independence. The Carroll family became crucial, not only in the fight for American independence, but for establishing the Catholic faith in a new nation that was often hostile to the Catholic Church. Carroll believed that religious freedom must be a cornerstone of the new republic being forged:

Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments.

As Catholics, we believe that we should pray for our rightly-chosen leaders. Regardless of how any of us feel about any president, we are called to pray for our leaders, both political and spiritual. On this Inauguration Day, let us pray for the peaceful transition of power, for our great nation and for all those charged with serving the people in political office, especially our president:

Almighty and eternal God,
you have revealed your glory to all nations.
God of power and might, wisdom and justice,
through you authority is rightly administered,
laws are enacted, and judgment is decreed.

Assist with your spirit of counsel and fortitude
the President of these United States,
that his administration may be conducted in righteousness,
and be eminently useful to your people over whom he presides.
May he encourage due respect for virtue and religion.
May he execute the laws with justice and mercy.
May he seek to restrain crime, vice, and immorality.

We pray to you, who are Lord and God,
for ever and ever. Amen.

St. Paul Outside the Walls
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The Universal Church: St. Paul Outside The Walls

Every Sunday at Mass, Catholics proclaim their faith by praying the Nicene Creed. One part of this prayer is “I believe in one, holy, catholic and apostolic church.” It may seem odd that “catholic” is not capitalized here, but there is a reason behind this.

If a person of our faith is asked what church we belong to, we typically answer, “Catholic.” To be completely accurate, we’d say, “Latin Rite Catholic.” But most of us use the “shorthand” answer. However, the word “catholic” itself means “universal.” Many Christian churches are independent of all other churches and/or hierarchies, some are regional or specific to a country and others belong to specific regions of the world.

The Catholic Church, however, is truly universal. The Mass (albeit in native languages) is the same anywhere in the world. A Catholic can receive sacraments anywhere in the world from a Catholic priest. The teachings of the Catholic (Latin Rite Church) are the same everywhere. Therefore, when we pray the creed, we are saying we belong to this universal church.

In fact, one of the great things about our Church is that, no matter where we go as Catholics, we are welcome in any Catholic Church. We have much to explore. This week, we are going to be taking a closer look at a few beautiful and important churches around the world.

Today, we are going to explore the Basilica of St. Paul Outside the Walls in Rome. St. Paul, a convert from Judaism to the Catholic faith (and author of much of the New Testament) was martyred in Rome in around 61 A.D., and this church contains his tomb. (By the way, “basilica” is an architectural term, but is also used to designate a church of great importance historically.) This basilica got its unusual name because it is located outside the old walls that once surrounded the city of Rome. The original building dates back to 324 A.D., and is the home to both the Pauline Door and the Pauline Flame:

Under the portico of the Basilica it was opened a door dedicated to “Apostle to the Gentiles, that port has been named PAULINE DOOR. Through the door, all the pilgrims can enter the Basilica of San Paolo and reach the tomb. The decoration of the PAULINE DOOR recalls some great moments in the life of “Apostle of the Gentiles, St. Paul and has been decorated by the great Veroi sculptures.

In the tradition of the Church, each pilgrim can share in this gesture of light, close to Sao Paulo. By offering this candle we join ourselves to those communities which Paul visited and these same candelabra in the churches of “Pauline itinerary. This flame of prayer and communion was ignited by the Holy Father June 28, 2008, on the occasion of the “opening of the Pauline and is nourished daily by the monks of the” Benedictine Abbey.

While many of us will never get the chance to see this extraordinary church, so important to the early Church and to believers today, we can take a “virtual tour,” thanks to the wonders of our digital age.

Regardless of where we travel or live, we belong to a universal Church. Whether we find ourselves in a tiny mission church here in the States or an ancient church steeped in history, we are “home” in any Catholic church. And who doesn’t like to explore a bit?

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The Church Suffering: Purgatory

Last week, we discussed briefly the states of the Church: military, triumphant and suffering. This week, we will take a closer look at each.

The Catholic Church teaches that each human being has an immortal soul, created in God’s image and likeness. It is our personal responsibility to make sure that our soul is in a state of grace – free from sin. This is not to say that we do not sin, but rather that we seek forgiveness for our sins. Should we harm another person, we must seek their forgiveness. Should we violate God’s commandments and Church teaching, we must seek forgiveness through the Sacrament of Reconciliation.

We all know, however, that sin has lasting effects. When we harm a relationship with a loved one, we know that it takes time, trust and honesty to rebuild that relationship. And so it is with God.

Every immortal soul has but one of two eternal destinations: Heaven or Hell. Yet God, in His infinite mercy and wisdom allows for purification of souls even after death, which we call Purgatory. From the Catechism of the Catholic Church:

1030 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.

1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:

As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.

1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: “Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin.” From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead:

Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.

This is the Church suffering: souls who know that the glory of God awaits them, but who must first be purified of sin.

Every Sunday, as a Church, we pray in the Creed of our belief of “one, holy, catholic and apostolic Church.” The Church suffering is part of that unified Church. They are not souls relegated to some other place where we have no relationship with them. They are not behind some sort of celestial barrier or imprisoned forever. No, they are our brothers and sisters in Christ, in need of our prayers.

Fr. John Hardon, SJ, was a renowned theologian and speaker. Here are some of his teachings on Purgatory and the souls of the Church suffering:

The Poor Souls are the souls of those people who died in the friendship of God. But they still have some suffering to undergo for the sins they had committed during their lives on earth. It is the infallible teaching of the Catholic Church that there is a purgatory. As the word itself indicates, purgatory is the state of those who still have to be cleansed of the penalty which they owe for their past offenses against God…

It must seem strange to speak of devotion to the Poor Souls. But it is not really strange. Devotion to the Poor Souls has two sides: our side and the side of the souls in purgatory.

On their side, the Poor Souls are united with us in the one Kingdom of Christ. They can pray and obtain blessings for us here on earth. They are united, as the Second Vatican Council teaches, with the pilgrim Church in the Communion of Saints. We are therefore encouraged to invoke their aid, with a confidence of being heard by those who understand our needs. They know from their own experience what it means to carry the cross here on earth.

On our side we are to do everything we can to help the Poor Souls in the Church Suffering. The sufferings in purgatory are not the same for all. They depend on each person’s degree of sinfulness. St. Thomas Aquinas held that the least pain in purgatory is greater than the worst pain in this life. St. Bonaventure held that the worst suffering after death was greater than the worst suffering on earth, but the same could not be said regarding the least pain in purgatory. In general, however, we should say that the pains of purgatory are greater than those on earth.

Remember that devotion to the Poor Souls is really a covenant between them and us. We pray and sacrifice for them, They can pray and suffer for us. They appreciate whatever help we give them, to lessen their suffering and to shorten their stay in Purgatory. They will continue to show their appreciation when we join them in a heavenly eternity. [emphasis added]

Again, the Church is united, our souls in need of each others care and prayers. While the Church suffering may seem harsh, it is the act of a loving God: to allow for the cleansing of preparation of souls before they are able to be in the presence of God. Further, what a terrific act of love by God that we are able to be in community with these souls, and they with us. We pray for each other, we suffer (always in unity with Christ) for each other, we look forward to being in the presence of God together for all eternity. And so we pray:

O gentle Heart of Jesus, ever present in the Blessed Sacrament, ever consumed with burning love for the poor captive souls in Purgatory, have mercy on them.
Be not severe in Your judgments, but let some drops of Your Precious Blood fall upon the devouring flames.
And, Merciful Savior, send Your angels to conduct them to a place of refreshment, light and peace.
Amen.

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2016 Olympics, Catholic-Style

The opening ceremonies for the 2016 Summer Olympics, being held in Rio, will have all the world watching. Our Holy Father has offered up a few thoughts on the Games:

In a world thirsting for peace, tolerance, and reconciliation, I hope that the spirit of the Olympic Games inspires all – participants and spectators – to ‘fight the good fight’ and finish the race together,” he said.

The Holy Father voiced hope that in competing this year, the Olympic athletes will desire “to obtain as a prize, not a medal, but something much more precious: the construction of a civilization in which solidarity reigns and is based upon the recognition that we are all members of the same human family, regardless of the differences of culture, skin color, or religion.”

While there will be favorites for many people, it is good to know that the Catholic Church will have a number of outstanding men and women representing the U.S. and their faith. One favorite is Simone Biles, a gymnast, who has the age of 19, has already won more gold medals than anyone else in the history of the sport. And although she cannot wear a rosary while competing, she says she often prays the rosary beforehand.

In fencing competition, watch for Katharine Holmes, who grew up attending the Shrine of the Most Blessed Sacrament in Washington, DC. When asked how her faith helped her train and prepare for competitions at the global level, Holmes replied:

Particularly this year while qualifying  for the Olympics, I had an almost ongoing conversation with God, constantly asking for reassurance and strength that I could do it, that I really could qualify, that I could keep going. When things were really getting rough, I remembered a line from ‘Chariots of Fire’ in which, when talking about running, Eric Liddell said, ‘God made me  for a purpose, but He also made me fast. When I run, I feel His pleasure.’ This is largely how I feel about my fencing. God gave me such a gift through and in this sport and in following my dreams, I feel as if I am living the life He wished for me, utilizing all that He blessed me with.

Katie Ledecky is part of the incredibly successful U.S. swim team; She holds a slew of records, and this year will be competing in the 200, 400, and 800-meter freestyle. She is very grateful for the support she has received from the parish communities and her Catholic teachers.

My Catholic faith is very important to me. It always has been and it always will be. It is part of who I am and I feel comfortable practicing my faith. It helps me put things in perspective.

I do say a prayer – or two – before any race. The Hail Mary is a beautiful prayer and I find that it calms me.

Joe Maloy competes in the Olympic triatholon, and recently posted on his Facebook page: My … Catholic teachers, coaches and classmates taught me what it meant to have faith, to work for ideals, and to use that work to make the world a little better.”

While not competing, Fr. Leandro Lenin Tavares will be an important part of the Olympic games for the Rio athletes. He is coordinating the very first interreligious center at the Olympic village.

We hope that the center will encourage harmony and unity among different countries and among different religions,” Father Tavares told Catholic News Service.

He said the center would be open from 7 a.m. to 10 p.m., seven days a week, from July 24-Aug. 24 for Olympic athletes and their delegations and Sept. 1-21 for Paralympic athletes and delegations.

The center will have five meeting rooms, each occupied by one of the five faiths chosen by the International Olympic Committee: Christianity, Judaism, Hinduism, Buddhism and Islam. The Catholic Church will represent the Christian faith.

The center will host not only group meetings and Masses but also will offer individual guidance to those who seek religious support.

In the Catholic space, Masses will be held in Spanish, Portuguese and English on a daily basis, but Father Tavares said there would be priests who speak also French and Italian, for individual or group support. He said some delegations have chosen to bring with them their own religious leader, and that they will also be able to use the interreligious center for their spiritual needs.

Let us pray that all the athletes are able to compete safely, with great comradery, and that the Catholic Olympians in particular are good ambassadors for the Faith. May they all remember the words of St. Paul, who reminds us that we all have a race to run: toward Heaven:

For I am already being poured out like a libation, and the time of my departure is at hand.I have competed well; I have finished the race;I have kept the faith.
From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day,and not only to me, but to all who have longed for his appearance. (2 Tim: 4:6-8)

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A Cross And A Crucifix: Is One A Better Symbol Than The Other?

Both the cross and the crucifix are the two of the most identifiable symbols of Christianity. No matter the setting, the country, the building, a cross or a crucifix marks that place as Christian. To see someone wearing a cross or a crucifix also identifies them with faith (for now, let’s set aside pop stars who flash these as mere jewelry.)

Yet, there are differences between a cross and a crucifix, ones so distinct that even a small child can manage to point them out. Even more distinctly, a crucifix is generally identified with the Catholic and Orthodox traditions, and a cross with Protestant. So, why the difference?

For non-Christians, these symbols can seem odd, at the very least. The cross is an instrument of death. It seems, to non-believers, the same as wearing a small electric chair on a chain around one’s neck. Even the early Christian community preferred not to use the cross as a symbol of faith because it was still being used in the torture and death of people. With the passage of time, though, the cross ultimately stands as the instrument of our salvation. It is the beginning of the end of death’s eternal hold on us.

Eventually the Christian community came to grips with the cross, but initially only as a symbol of triumph. In this form the cross had no corpus (figure of Christ) but was elaborately decorated and often even jeweled to represent Christ’s victory over death that made an object of shame into a beautiful thing. This type of cross is called a crux gemmata, and it was the first widespread form of the cross in Christianity.

The most marked difference between a cross and a crucifix is the corpus or body of Christ on a crucifix. Some Protestants object to the crucifix because of the belief (which we Catholics share!) that Christ is resurrected, not still on the cross and thus, (some believe) He should not be depicted that way. Others find the prominent Catholic use of the crucifix in our churches and homes borders on idolatry.

Of course, Catholics use both symbols frequently. While the crucifix holds a prominent place in most churches, you’re just as likely to see a simple cross in use by Catholics. For instance, many bishops choose to use the cross, rather than a crucifix, as their pectoral cross. Many Catholics choose to wear a cross as a symbol of their faith.

It should also be noted that most crucifixes include the sign INRI across the top. INRI is the Latin abbreviation for “Iesus Nazarenus, Rex Iudaeorum” or Jesus the Nazarene, King of the Jews. Recall in the Gospel of John:

Pilate also had an inscription written and put on the cross. It read, “Jesus the Nazorean, the King of the Jews.” Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek. So the chief priests of the Jews said to Pilate, “Do not write ‘The King of the Jews,’ but that he said, ‘I am the King of the Jews.’” Pilate answered, “What I have written, I have written.”

St. Rose of Lima said, “Apart from the cross there is no other ladder by which we may get to heaven.” Catholics understand that both the simple cross and the crucifix are symbols of our faith, helping us to recall Jesus’ great sacrifice for us. Both give us a profound visual reminder of His Death and Resurrection, His sacrifice and His triumphant annihilation of sin and death. Yes, there are differences, but Catholics should hold both signs in high esteem, acknowledging both as powerful reminders of the Truth that is Christ.

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The Nicene Creed: “I Believe”

Credo: Latin for “I believe.” The Nicene Creed is an integral part of the Mass, and serves as a “mini-catechism” of our beliefs. But what exactly is a “creed” and why is it so important to our Faith?

Theologian Scott Hahn explains:

A creed is an authoritative summary of Christianity’s basic beliefs. In the articles of the creed, we profess our faith in mysteries—doctrines that could never be known apart from divine revelation: that God is a Trinity of persons, that God the Son took flesh and was born of a virgin, and so on … A creed is not the totality of Christian faith. It’s a summary that stands for everything that is taught by the Catholic Church, which is itself one of the mysteries we proclaim in the creed. A creed is a symbol of something larger—and, ultimately, of Someone we love, Someone who loves us and makes us who we are, by means of creeds and other graces.

There are a number of creeds that the Church recognizes, but the Nicene Creed (used at the Mass) and the Apostles’ Creed (prayed during the Rosary) are the two primary creeds. The Nicene Creed dates back to 325 A.D. (isn’t that amazing?), from the Council of Nicaea. Just as bishops and cardinals are called to meet in our times (think of Vatican II), the early Church fathers met to discuss articles of faith and make decisions for the universal Church.

The Council of Nicaea was particularly important. There were those in the Church who claimed that Jesus was divine, but not human. This became known as the Arian heresy: Jesus was divine but only appeared to be human, an idea promulgated by Arius, a Christian leader in Egypt. The Nicene Council declared this a heresy, that is, a teaching that was contrary to the Faith. In order to make firm the truth that Jesus was true God and true Man, the Church Fathers created the Nicene Creed. In this way, even illiterate people would know the Church teaching. While the creed did not become part of the Mass until the 6th century, it was taught universally after the Council of Nicaea.

“The Nicene Creed expressed what the early leaders of the Church found to be Biblical, traditional and orthodox in their Christian faith – a faith in Jesus Christ that we continue to proclaim 1,700 years later.” Again, Scott Hahn:

The Creed is the capstone of the Liturgy of the Word, a summation of the mighty works of God, past, present and future. We have heard the Law and the prophets and sung the praises of the Psalms. We have received the Gospel as truly as St. Peter’s congregation did on that first Pentecost. Now, as we recite the Creed, we say our “yes,” our Credo, like the first believers in Jerusalem.

It’s significant that, in our liturgy, the Creed follows after the Bible readings, since the Creed is a summary of the history of salvation.

Every time we pray this Creed, we not only state the basis of our faith, we unite ourselves with the entire Church. We also renew to ourselves and to God our baptismal promises. The Nicene Creed is both ancient and new. This creed reminds us, and all the Church, of what we believe. We join our “I believe” with the voices of all the faithful around the world in prayer.

 

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.

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4 Marks Of The Catholic Church: What Makes Us Who We Are

Do you know the 4 marks of the Catholic Church? You probably do, although perhaps you’ve never heard them called that. We state the 4 marks every time we pray the Nicene Creed: we are one, holy, catholic and apostolic. Let’s look at each of these terms.

First, we are one church. Author Kevin Whitehead says that the meaning of one church was vital to the new church formed by the Apostles:

The Church of the apostles was definitely one: “There is one body and one spirit,” Paul wrote, “just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all” (Eph. 4:4-5). Paul linked this primitive unity to the Church’s common Eucharistic bread: “Because there is one bread, we who are many are one body, for we all partake of one bread” (1 Cor. 10:17). Jesus had promised at the outset that “there would be one flock, one shepherd” (John 10:16).

We remain so today. Under the guidance of the bishops and the pope, our faith is unified. For instance, you can attend a Mass in Ireland, in South Africa, in Alaska, in Peoria and the Mass remains the same. Even if you do not speak the local language, you understand what is happening. Most important, Christ is present Body, Blood, Soul and Divinity at every Mass.

The next mark of the Church is holy. Does this mean that each and every Catholic is holy? Unfortunately no. The Church is a holy institution made up of sinners. The Church is holy because Christ is holy. Fr. William Saunders:

Christ sanctifies the Church, and in turn, through Him and with Him, the Church is His agent of sanctification. Through the ministry of the Church and the power of the Holy Spirit, our Lord pours forth abundant graces, especially through the sacraments. Therefore, through its teaching, prayer and worship, and good works, the Church is a visible sign of holiness.

Nevertheless, we must not forget that each of us as a member of the Church has been called to holiness. Through baptism, we have been freed from original sin, filled with sanctifying grace, plunged into the mystery of our Lord’s passion, death, and resurrection, and incorporated into the Church, “the holy people of God.” By God’s grace, we strive for holiness.

For lay people, we have a responsibility to become holy. Holiness is not something meant for “those” people: priests, nuns, that little old lady who goes to Mass every day and sacrifices a great deal to support the Church financially. No, it is our responsibility to seek holiness in whatever place we find ourselves. If you are a nurse, God wants you to be a holy nurse. If you are a farmer, God is calling you to be a holy farmer. If you run a cash register at a restaurant, God wants you to be holy in that job. And of course, we are all called to be holy in the context of our families.

The word catholic in the Creed often throws people off. Some think that it’s the name of our church. We are known as Catholics; we belong to the Catholic Church. But in the Creed, this word means something a bit deeper. Catholic here means universal. Think about it: Christ called his Apostles and disciples to “go and make disciples of all nations.” And they did. Our Church still does. Our Church serves the needs of people around the world. This means that we don’t simply belong to St. Martin de Porres Church down the street; we belong to a universal church that covers the globe. Anywhere there is a Catholic Church, we are home.

Finally, the mark apostolic. Just as one might imagine, this has to do with the Apostles. Christ Himself appointed the leaders of the early Church: his Apostles. Yes, He was clearly aware of their faults, their doubts, their sins. Yet,  Christ still told them they were to lead the Church.

The apostles were the first bishops, and, since the first century, there has been an unbroken line of Catholic bishops faithfully handing on what the apostles taught the first Christians in Sacred Scripture and Sacred Tradition (2 Timothy 2:2). These beliefs include the bodily Resurrection of Jesus, the Real Presence of Jesus in the Eucharist, the sacrificial nature of the Mass, the forgiveness of sins through a priest, baptismal regeneration, the existence of purgatory, Mary’s special role, and much more – even the doctrine of apostolic succession itself.

As Catholics, we do not bear this marks on our physical being, like some sort of tattoo. However, we do bear them indelibly in our souls because of our baptism. And since we proclaim our belief in these 4 marks of the Church when we pray the Creed, we certainly ought to know what they mean, not just for the Church, but for us. We are meant to be unified with all Catholics, called to be holy, to know that our Church is universal and not simply our local parish or diocese, and that we have pledge (through baptism, the reception of the Eucharist, and our confirmation) to follow the teachings of our bishops and the Pope, so long as none of those teachings defy the Magisterium of the Church.

Most of us will not have the 4 marks of the Church tattooed on our bodies, but they should always be tattooed on our hearts.

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Holy Thursday: Night of Sacrifice And Service

With Holy Thursday, Lent ends and the Church enters into the Triduum: Holy Thursday, Good Friday and the Easter Vigil. This is the holiest time of the year for Christians. We enter into the eternal sacrifice of Jesus Christ, celebrate the Last Supper, walk with Him through the Passion and anticipate the Resurrection.

Holy Thursday is the most complex and profound of all religious observances, saving only the Easter Vigil. It celebrates both the institution by Christ himself of the Eucharist and of the institution of the sacerdotal priesthood (as distinct from the ‘priesthood of all believers’) for in this, His last supper with the disciples, a celebration of Passover, He is the self-offered Passover Victim, and every ordained priest to this day presents this same sacrifice, by Christ’s authority and command, in exactly the same way. The Last Supper was also Christ’s farewell to His assembled disciples, some of whom would betray, desert or deny Him before the sun rose again.

The Holy Thursday liturgy is one of sacrifice and service. The Gospel (from the Gospel of John) tells of Jesus washing the feet of His disciples in an act of service. He then instructs them to do the same. This Gospel then comes to life: the priest washes the feet of 12 people from the church congregation. It is an act of humble service, an example of the Christian life.

The liturgy moves then to the Lord’s Supper. Jesus and his Apostles were celebrating the Jewish Passover, a night that recalls the angel of death passing over the Jews in Egyptian captivity as they prepare to flee to freedom. The unleavened bread was necessary; there was no time to wait for bread to rise with yeast. Jesus takes this covenant, the promise between God and the Jews, and transforms it into the New Covenant, the promise of salvation and the triumph over death for all who eat and drink His Body, His Blood, in faith.

The end of the Holy Thursday liturgy is sober. After Communion, the Eucharist (which usually is held in repose in the Tabernacle) is moved and the Tabernacle stands empty. By now, Christ has been betrayed by Judas and is under arrest. The empty Tabernacle reminds us that Christ has been taken away. (The faithful then spend time in Eucharistic adoration; the Eucharist is typically moved to a temporary chapel.) In this way, the faithful “keep watch” with Jesus through the night.

The altar is stripped. The church takes on an empty, somber tone. Some churches follow the tradition of covering the crucifix and statues with a purple cloth. In essence, we anticipate our Lord’s Passion and the suffering of Good Friday.

Our faith offers us such rich, bountiful liturgical celebrations in the Triduum. Catholics and non-Catholics often refer to the “smells and bells” – incense, bells, music, and there is truth to that. Catholics worship with our whole bodies. Our senses are fed; we bow and kneel. We sing and process. We eat and drink. It is not a mere cerebral experience. We are not a quiet and polite audience to a theological discourse. No: God created us body and soul, and we return that gift by worshiping Him with our whole being.

The Holy Thursday liturgy abounds with symbols, examples of sacrifice and service, and yes, “smells and bells.” It is an opportunity to worship in a manner given to us only once a year. By all means, take advantage of this time to grow closer to Christ, our Lord and Savior.

consistent prayer
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4 Ways To Keep Your Prayer Life Consistent

St. Paul says we are supposed to pray always (Always?? Really?). However, most of us struggle to keep our prayer life consistent. We go through periods of intense prayer (and let’s face it, that’s usually when we need God to “do something” for us) and times when we drift away from prayer. How can we keep our prayer lives running smoothly, in order to stay in relationship with God?

The chart below is a great one to print and tape to your bathroom mirror, your fridge, or near your computer. It “breaks down” your day of prayer into manageable pieces.

First, the morning offering. This is a traditional Catholic prayer that dedicates one’s day to God. It’s a reminder to ourselves that we want to serve God all day, in everything we do.

Next, 15 minutes (that’s it??) of spiritual reading. Of course, the Bible is terrific, but consider a book on a saint’s life, a book explaining some part of Catholic doctrine (such as a book on the Mass) or even a book you can read with your child.

The next one is probably that which we find most difficult: time spent in “mental prayer.” Part of developing a mature faith life means you spend time talking to God. You’d never consider creating a friendship with someone if you could never talk to them – we must do the same with God. Of course, it’s perfectly fine to use memorized prayers, but in order to form a healthy, rich relationship with Almighty God, we have to talk to Him. That means coming before Him with our sufferings, our joys, our praise, our gratitude. If this seems rather daunting, perhaps you can back up a step, and begin by reading a book on how and why we pray.

Finally, there is the nightly examination of conscience. Most of us know that we do an examination of conscience prior to going to Confession, but doing one every evening will truly help us become aware of our daily sins – even those small ones that we might otherwise shrug off. Now, this type of exercise is not meant to become a way to beat yourself up, but rather a way to recognize where you can daily improve your relationships with God and with other people.

With these four fairly simple steps, you can start making the ideal of “pray always” a reality.

prayer chart

Heaven
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Hoisting The World To Heaven

As easy as it is to become discouraged about the state of the world, we must remember that saints walk among us. Saints are just ordinary people who dutifully accept God’s grace, hoisting themselves and the world to heaven.

Madeleine Delbrel, a French Catholic writer and mystic, knew this. Delbrel was raised Catholic, but as a teen, lost her faith, proclaiming that “God is dead.” Later, she claimed to have re-discovered her faith in God by praying that she could believe.

Delbrel wrote:

If some have to leave the world in order to find it and raise it to heaven, others have to plunge into it so as to hoist themselves with the world to the same heaven.

I take that to mean that a few souls are called to live a monastic life: a life apart from the world, rooted in prayer and work. Their lives are continuous prayer for the salvation of all. It is a rigorous life, and not one that God calls many to.

The rest of us are “plunged” into this world. We must deal with the sins of ourselves and others writ large: provocative “entertainment,” poverty and hunger, politicians and leaders who scandalize, the complete lack of charity for those with whom we work and live, those strangers on the street. Our lives are filled with distractions; how often do we “visit” with friends and family, only to have everyone stare at their phone screens?

It is into this world we are plunged. Delbrel is reminding us that it is our calling as Catholics to hoist ourselves above all this, and bring others with us. When we lift ourselves above this world, heaven becomes more and more clear, and more and more desirable. We may wish sometimes that this was not our calling, but here is where God placed us: in this time, in this place, with these people. How will you hoist them to heaven today?