The messy business of love

[It’s a miracle! A homily! Remember those. . .?]

Christmas Week (T): 1 Jn 4:7-10; Mk 6:34-44
Fr. Philip Neri Powell, OP
Convento SS Domenico e Sisto, Roma


How casually do you use the word “love”? How quickly does it trip off your tongue when necessary, yet means almost nothing at all? Or, are you some kind of Christian freak who uses “love” to mean Love and in doing so, really mean it? In English, superlatives like “awesome,” “greatest,” “wonderful,” are quickly emptied of their strictest meaning by meaningless repetition. I listened to an American comedian over the weekend who riffed on the overuse of the word “awesome.” He noted that Americans will describe hot dogs as “awesome.” He asks, “What does the next astronaut do when he lands on Mars and receives a call from the President asking him to describe the Red Planet? ‘Mr. President, Mars is awesome!’ ‘You mean like a hot dog?’ ‘Um, well, yeah, but like a billion hot dogs!’” See the problem? When everything is awesome, nothing is awesome. If love can mean something as trivial as “I don’t hate you…much” or “this is my preference,” then love is emptied of its meaning. So, for Christians, what does Love mean?

In his first letter, John writes: “…everyone who loves is begotten by God and knows God. Whoever is without love does not know God, for God is love.” God is Love. Now, the first thing we must do is quickly move beyond any vacuous secular notion of love and settle firmly in the middle of the Christian tradition. Love is not a fluttering stomach, or a swooning head, or a surge of hormones. Those can be signs of love, but they are not Love Himself. If we are to know God, we must love. And we are capable of loving because God, who is Love, loved us first. Since God is the source and destination of our love, when we love we come to know Him. But if our love is to be anything but an abstraction, we must love each other; that is, our love must be for other people. This means we come to know each other in and through God as God knows each of us.

How is this possible? How is it possible that we, mere humans, can come to love another as God loves us and come to know Him and others all the while loving? In his 2005 encyclical, Deus caritas est, our Holy Father, Benedict XVI, writes: “Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction”(1). We just celebrated the event: the Nativity of the Christ Child. We have just met the person—fully God, fully Man—Jesus Christ. In this event and this person, we have Love given flesh! To participate in this event, our baptism, and to meet this person, in the Eucharist, our lives as “mere” humans are transformed; we are given new life, a new horizon, a fresh ambition; we are given a decisive direction, set on an unsullied path, and gifted with every grace we need to arrive in His divine presence whole and secure. The Christ Child—human and divine—is Love in the flesh. Know him and know the One Who sent him: God.

This messy business of loving sinful men and women is no less messy because we must do so with and through Love Himself. But loving God and one another is one superlative that will not be emptied by overuse. Quite the opposite: “God sent his only-begotten Son into the world so that we might have life through him.” The longer and harder and more faithfully we love, the more we come to our perfection in this flesh and blood life of Christ.

Christ, human and divine (UPDATED)

From the Catholic Encyclopedia (1910), "The Incarnation":

Did union with the Divine nature do away, with all bodily imperfections?. . .Catholics hold that, before the Resurrection, the Body of Christ was subject to all the bodily weaknesses to which human nature unassumed is universally subject; such are hunger, thirst, pain, death. Christ hungered (Matthew 4:2), thirsted (John 19:28), was fatigued (John 4:6), suffered pain and death. "We have not a high priest, who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin" (Hebrews 4:15). "For in that, wherein he himself hath suffered and been tempted, he is able to succour them also that are tempted" (Hebrews 2:18). All these bodily weaknesses were not miraculously brought about by Jesus; they were the natural results of the human nature He assumed [. . .] Weaknesses due to old age are common to mankind. Had Christ lived to an old age, He would have suffered such weaknesses just as He suffered the weaknesses that are common to infancy. Death from old age would have come to Jesus, had He not been violently put to death. The reasonableness of these bodily imperfections in Christ is clear from the fact that He assumed human nature so as to satisfy for that nature's sin. Now, to satisfy for the sin of another is to accept the penalty of that sin. Hence it was fitting that Christ should take upon himself all those penalties of the sin of Adam that are common to man and becoming, or at least not unbecoming to the Hypostatic Union [. . .] Theologians now are unanimous in the view that Christ was noble in bearing and beautiful in form, such as a perfect man should be; for Christ was, by virtue of His incarnation, a perfect man.

Reread the last sentence in light of the initial statement about the nature of Christ's bodily weaknesses. Christ was subject to "bodily weaknesses to which human nature unassumed is universally subject." This means Christ did not assume in his person any human weakness that is not found universally in all humans.

Later in the same article, we read:

One of the most important effects of the union of the Divine nature and human nature in One Person is a mutual interchange of attributes, Divine and human, between God and man, the Communicatio Idiomatum. The God-Man is one Person, and to Him in the concrete may be applied the predicates that refer to the Divinity as well as those that refer to the Humanity of Christ. We may say God is man, was born, died, was buried. These predicates refer to the Person Whose nature is human, as well as Divine; to the Person Who is man, as well as God. We do not mean to say that God, as God, was born; but God, Who is man, was born. We may not predicate the abstract Divinity of the abstract humanity, nor the abstract Divinity of the concrete man, nor vice versa; nor the concrete God of the abstract humanity, nor vice versa. We predicate the concrete of the concrete: Jesus is God; Jesus is man; the God-Man was sad; the Man-God was killed. Some ways of speaking should not be used, not that they may not be rightly explained, but that they may easily be misunderstood in an heretical sense.

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For a great book on Christology (the theological study of the person of Christ), you can't do better for clarity, solid research, and readability than Fr. Gerald O'Collins,' Christology: A Biblical, Historical, and Systematic Study of Jesus Christ, 1999. This book was my salvation when I was writing 20 page essays every week for my Christology tutorials at Blackfriars, Oxford! You might also check out his latest book, Jesus Our Redeemer: A Christian Approach to Salvation, 2007. I've not read this one, but everything I've read of his has been extraordinarily enlightening. . .even though he's a Jesuit (mumble mumble mumble).

Do you know a publisher?

I have an idea rattling around in my head. . .

I'm working on several litanies and novenas that pick up traditional themes that are often ignored in prayers books and books of litanies and devotions.

I wonder if there would be any interest out there in a book length collection of these litanies and devotions. . .?

Anyone reading this know someone in the Catholic publishing world who might be interested?

Haight "punished" by the CDF (Updated)

In 2000, the Congregation on the Doctrine of the Faith (CDF) published a "notification" regarding the book, Jesus, Symbol of God, written by Fr. Roger Haight, S.J. The notification details the many errors the book contains regarding the nature of Christ and his relation to non-Christian religions. Essentially, Haight denies the divinity of Christ* contra the Nicene Creed and centuries of settled Catholic teaching and equates non-Christian religions with Christianity. In the book, he argues that Christ is a symbol of God but goes on to argue that all symbols of God are inadequate. Therefore, we must conclude, that Jesus is an inadequate symbol of God. A CCD class at St Bubba's can figure out that this is not the Christian faith.

Fortunately, this book is a dense morass of postmodernist gibberish, mostly incomprehensible even to intelligent, well-informed readers. It will remain a favorite of dissident theologians but have little influence outside this self-selected cadre of initiated brights. His introductory theology textbook, The Dynamics of Theology, is also packed with dodgy claims about the faith and should be avoided by anyone wanting to know what the Church actually teaches.

Because of the errors found in Jesus, Symbol of God, the CDF removed Haight's license to teach theology in Catholic universities. Haight moved to the Union Theological Seminary in NYC, a Protestant school.

Now, Commonweal is reporting that the CDF has removed Haight's license to teach theology at any university, Catholic or otherwise. He has also been told to cease writing on Catholic theology.

The howls of protest against the "Inquisitional Church" have already begun. Accused of conducting its investigations in secret, the CDF is once again the target of pampered Catholic academics who see any attempt to hold them responsible to the wide limits of orthodoxy as an act of an abusive father bent on spanking his unjustly accused children. The irony here is that a public investigation of Haight would have been called a "witch hunt" and unnecessarily damaging to his reputation. A "secret" investigation saves him from this public scrutnity. But his defenders then claim that the CDF is acting unjustly in keeping the proceedings secret. So, the CDF is damned either way. Surprise, surprise.

If the proceedings were truly secret, then how do Haight's defenders know anything at all about how the investigation was conducted? As far as we can tell, the CDF communicated with Haight's Jesuit superiors and his superiors communicated with him. That Haight is just now finding out about this most recent sanction seems to be the fault of his superiors not the CDF. We can imagine that any attempt by the CDF to communicate with Haight directly would be called "harrassment."

Critics of the CDF will whine and moan that the congregation is acting to suppress creative thinking and legitimate theological research. They will rend garments and gnash teeth over the cosmic injustice of asking a Catholic theologian to actually teach the Catholic faith. They will use Haight's sanctions as evidence that they being persecuted by a medieval Church who hates any and all difference of opinion. Let's be quick to note the ratio of publishing, teaching dissident theologians to those investigated and sanctioned by the CDF. What, maybe one in every 10,000 theologians merit the CDF's attention? Hardly a worldwide "crackdown" on dissent. But maybe that's the problem. The CDF isn't paying these whiners any attention and their reputations among the heretical inner-circle are suffering.

So, ignore the mewling academics and leftist pundits and focus on the fact that Haight himself chose to write against well-established, infallible Christian doctrine. He will not go hungry. He will have a place to live. God still loves him. He's still a priest, a Jesuit, and a member of the Church. He can still write on questions in spirituality, and he will no doubt become a conference/lecture circuit star among the thousands of professionally aggrieved institutions and individuals the Church allows to flourish despite its apparent bloodthirsty, inquistional ways. If anything, the CDF sanctions have guaranteed Haight's books a spot on most theology syllabi well into this century.

UPDATE: The Vatican is doing some "nuancing" with regard to Haight's recent trip to the magisterial woodshed. The CNS report mentions that the Vatican has asked three American Jesuit theologians to review Haight's work. Anyone know the names of those three?

*Type "LOGOS" in the "Inside this Book" search field and then click on the link to page 177. This excerpt from the book shows that Haight understands the Prologue to the Gospel of God as a poem, relegating the Logos (the Word) to the status of a mere metaphor for God's presence in Jesus. In other words, he denies that Christ is God and argues that Christ is simply a metaphor for God.

Anti-Christ, Vocations, Magic vs. Prayer

A few more questions before I hit the hay. . .

1). Lots of talk on the blogsphere these days about the "end times." What say you?

Along with speculation about the identity of the Anti-Christ, predicting the date of the Second Coming is a favorite Christian past time. Catholic art, literature, music, theology, etc. have all been directly inspired by the Book of Revelation's graphic depictions of the Last Battle, the rise of the Beast, his "666" mark, and the Woman Clothed in the Sun. For the most part, this sort of thing doesn't much interest me. As a fundie Protestant way-back-when I fretted and sweated about it because I believed that we were heading into the End Times as a matter of historical fact; that is, I knew that we were all playing out our parts in the scripted drama of the Apocalypse to come. Now, however, I realize something more important: when it comes, it comes. Jesus said to be ready for his return "like a thief in the night." When asked directly about the coming end of the age, Jesus shrugged and said, "I dunno. Only the Father knows." So, if Jesus himself doesn't know when this thing's gonna blow, I'm not going to lose much sleep worrying about it either.

2). What basic questions should those discerning a religious vocation ask themselves?

I get a lot of questions from younger readers about vocation discernment. For the most part, they want to know how they know whether or not they have a religious vocation. I wish it were as easy as drawing blooding, testing it, and announcing the result. If horse had wings, etc. Here are three cautions and a few questions to ask yourself:

Three Cautions

Suspend any romantic or idealistic notions you might have about religious life. Religious orders are made up of sinful men and women. There is no perfect Order; no perfect monastery; no perfect charism. You WILL be disappointed at some point if you enter religious life. You are going to find folks in religious life who are angry, wounded, bitter, mean-spirited, disobedient, secretive, and just plain hateful. You will also find living saints.

Do your homework. There is no perfect Order, etc. but there is an Order out there that will best use your gifts, strengthen your weaknesses, and challenge you to grow in holiness. Learn everything you can about the Order or monastery you are considering. Use the internet, libraries, "people on the inside," and ask lots and lots of questions. Vocation directors are not salesmen. For the most part, they will not pressure you into a decision. They are looking at you as hard as you are looking them.

Be prepared to do some hard soul-searching. Before you apply to any Order or monastery, be ready to spend a great deal of time in prayer. You will have to go through interviews, psychological evaluations, physicals, credit checks, reference checks, transcript reviews, retreats, and just about anything else the vocations director can think of to make sure he/she knows as much about you as possible. Think of it as penance.

Practical Advice

If you are considering religious life right out of undergraduate school, consider again and again. Get a job. Spend two or three years doing some unpaid volunteer work for one of your favorite Orders. These help you to mature spiritually and will make you a better religious. Most communities these days need folks with practical life-skills like managing money, maintaining cars and equipment, etc.

If you have school loans, start paying them back ASAP! For men, this is not such a huge problem b/c most men's communities will assume loans on a case by case basis when you take solemn vows. For some reason, women's communities do not do this as much. Regardless, paying back your loans shows maturity. I was extremely fortunate and had my grad school loans cancelled after I was ordained! Long story. Don't ask.

Don't make any large, credit-based purchases before joining a community. Cars, houses, boats, etc. will have to be disposed of once you are in vows. Of course, if you are 22 and not thinking of joining an Order until you are 32, well, that's different story. But be aware that you cannot "take it with you" when you come into a community.

Tell family, friends, professors, employers that you thinking about religious life. It helps to hear from others what they think of you becoming a religious. Their perceptions cannot be determinitative, but they can be insightful.

Be very open and honest with anyone you may become involve with romantically that you are thinking of religious life. One of the saddest things I have ever seen was a young woman in my office suffering because her fiance broke off their three year engagement to become a monk. She had no idea he was even thinking about it. There is no alternative here: you must tell. Hedging your bet with a boyfriend or girlfriend on the odds that you might not join up is fraudlent and shows a deep immaturity.

Be prepared for denial, scorn, ridicule, and outright opposition from family and friends. I can't tell you how many young men and women I have counseled who have decided not to follow their religious vocations b/c family and friends thought it was a waste of their lives. It's sad to say, but families are often the primary source of opposition. The potential loss of grandchildren is a deep sorrow for many moms and dads. Be ready to hear about it.

Questions to ask yourself

What is it precisely that makes me think I have a religious vocation?

What gifts do I have that point me to this end?

Can I live continent chaste celibacy for the rest of my life?

Can I be completely dependent on this group of men/women for all my physical needs? For most, if not all, of my emotional and spiritual needs?

Am I willing to work in order to provide resources for my Order/community? Even if my work seems to be more difficult, demanding, time-consuming, etc. than any other member of the community?

Am I willing to surrender my plans for my life and rely on my religious superiors to use my gifts for the mission of the Order? In other words, can I be obedient. . .even and especially when I think my superiors are cracked?

Am I willing to go where I am needed? Anywhere in the world?

Can I listen to those who disagree with me in the community and still live in fraternity? (A hard one!)

Am I willing join the Order/community and learn what I need to learn to be a good friar, monk, or nun? Or, do I see my admission as an opportunity to "straighten these guys out"?

How do I understand "failure" in religious life? I mean, how do I see and cope with brothers/sisters who do not seem to be doing what they vowed to do as religious?

What would count as success for me as a religious? Failure?

How patient am I with others as they grow in holiness? With myself?

I can personally attest to having "failed" to answer just about every single one of these before I became a Dominican. I was extremely fortunate to fall in with a community that has a high tolerance for friars who need to fumble around and start over. In the four years before I took solemn vows, there were three times when I had decided to leave the Order and a few more times when the prospects of becoming an "OP" didn't look too good. I hung on. They hung on. And here I am. For better or worse. Here I am.

3). I don't get what you are saying about prayer. Don't we pray to God for what we need? Why not ask St Joseph for help in selling a house?

My objection to the use of St Joseph statues to sell a house hinges on the superstitious use of a sacramental. If God does not will your house to be sold, it will not be sold. . .you can bury hundreds of St Joseph's statues, and it won't make a bit of difference. Burying statues will not change God's mind. Magic is the belief that we can alter reality by using willing it to be altered. Prayer is not magic. What we do in prayer is train our hearts and minds to receive as gifts all the blessings God has already given us. Every blessing you will ever receive has already been given to you. Prayer is your way of receiving those blessings in thanksgiving. The best prayer is: "Lord, I receive today all the blessings you have given me and give you thanks for them." Petitions are designed to keep us constantly aware that everything we have and everything we are is a direct gift from God. We ask for food, shelter, clothing so that we are reminded that food, shelter, clothing are God's gifts to us for our use. The "claim it and get it" school of prayer is a fraud. When Jesus says, "Ask and you shall receive," he means "You have been given, now ask for it." This is a spirituality of humity and gratitude. Think of it this way: God, from eternity, has willed that you get a new job. He has also willed that you will actually get that job when you ask for it with thanksgiving. Don't ask, don't get. So, the best thing to do is to assume that God always wills the absolute best for you; align yourself with His will for you; ask for what you need, according to His will, and give thanks BEFORE and after you get it.

Many more questions. . .(Updated)

Questions (some are even serious!):

1). Did the child Jesus throw temper tantrums in an age appropriate fashion?

Yes. Fully human, fully divine. I should say that we do not know that he threw tantrums, but he was certainly capable of it.

2). Will I have stretch marks in Heaven? They might be considered meritorious "wounds."

No, no stretch marks in heaven. We will be given "glorified bodies." Of course, we could say that our glorified bodies will reflect the perfection of our intended ends. So, mothers, women in the perfection of their motherhood, may have stretch marks as a sign of their perfection!

3). What is the line between gossip and legitimate venting about a situation that is difficult?

Intent is everything here. Gossip can be defined as "spreading news that thrills the inordinate desire to hurt others with words." You might share with a friend that Susie is getting a divorce and ask for prayer for her. Or, you can share this news as an attempt to hurt Susie or in some way discredit her. Venting is fine so long as it is truly just blowing off steam. It's best to do it with those who know you well. My big mouth gets me in trouble all the time. Audience is everything. I have non-Catholic friends that bear the brunt of my venting.

4). If you are a married woman, is it disrespectful of your marriage vows to let your physical appearance "go," or is it ok to say that doing other things to benefit your family or others trumps looking pretty?

I don't think that maintaining one's "looks" in a marriage is an absolute obligation. There's a difference between the natural change of our appearance over time and just "letting go." If "letting go" means ignoring one's health or actively abusing one's health, then that's a different matter. Body and soul are intimately bound together. Ignoring one's physical health could be a sign of spiritual malaise. This is definitely a question for a married couple to discuss openly and honestly. That means a willingness on your part to hear your husband out. Same goes for him. Are you willing to hear, "Honey, you've let yourself go, and I would find you more physically appealing if you lost a few pounds and dressed up occasionally"? Could he hear you say that?

This link is for MEN ONLY! (I mean it. . .)

5). Under what circumstances is being overweight problematic from a moral perspective, ie. an expression of the sin of gluttony?

You're hitting close to home on this one. Being overweight as a matter of over-eating or eating junky food or a refusal to get the proper exercise is a moral problem. Again, body and soul are united to make the person, so if one is being neglected the person suffers. Being overweight is not always a sign of gluttony. Genetics often plays a huge role in one's weight. So, the question is: why are you overweight? My own problem is the lack of proper exercise. Considering my size (6'1" 320 lbs) I don't eat nearly as much as most people would expect. However, I don't always eat the best food, and I hardly ever exercise. This is a moral problem for me that I have working on since high school.

6). What is the good from drinking alcohol?

All things in moderation. . .even moderation! Alcohol can be a good addition to a social occasion in that it tends to free people temporarily from inhibitions that might keep them from being as approachable as they can be. Some of my best "work" has been done with a bourbon in hand. Being less guarded, more open, freer to interact, we show ourselves more truly. Of course, like all goods, alcohol can be abused and overindulged. At some point, inhibitions are completely removed, and we do stupid things that hurt us and others. This is why drunkeness is prohibited in scripture but not drinking alcohol as such. I think the questions are: why am I drinking alcohol? Why am I drinking it now? Serving as a campus minister, I am all too familiar with the binge drinking of college students. Often, alcohol becomes the reason for getting together. Not good. However, a gathering that includes alcohol is not a problem. Europeans are much better at this than Americans. From a very young age, children here are taught to drink wine and beer as matter of course. Our somewhat Puritan standards in the U.S. make alcohol disproportionately attractive to adolescents by making it something forbidden.

7). I have had two miscarriages. My husband and I would have had both children baptized if they had been born. Does our intention to have these children baptized "count" toward the eternal destination of our unborn children?

Yes, it counts. If the parents' intent to baptize a living infant "counts" toward that infant's salvation, then it counts for the unborn as well. The Catechism defines Hell as the "state of definitive self-exclusion from communion with God. . ."(CCC 1033). Infants and the unborn cannot exclude themselves from God. In purgatory, we experience directly and fully our longing for God's love while being immediately denied the fullness of that love until we are ready to enter His presence. Purgatory "burns away" the last vestiges of our reluctance and resistance to embrace fully God's will for us. The pain of purgatory is the difference between this unmediated desire for God and our temporary distance from Him. Infants and the unborn have never willingly established any resistance to God's love. The theological question becomes: how do we think about original sin (in the absence of actual sin) and its consequences for unbaptized infants and the unborn? Traditionally, the Church has speculated that since baptism is necessary for entry into heaven, and since we cannot say that these children choose Hell or need purgatory, unbaptized infants and the unborn enjoy a diluted experience of heaven called limbo. Recently, Pope Benedict XVI and his International Theological Commission took up this question. They concluded, ". . .that there are theological and liturgical reasons to hope that infants who die without baptism may be saved and brought into eternal happiness, even if there is not an explicit teaching on this question found in Revelation." The Catechism teaches, ". . .the Church can only entrust [unbaptized infants] to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved. . .allow[s] us to hope that there is a way of salvation for children who have died without Baptism" (CCC 1261). My conclusion: given that it is the will of God that all should be saved, and that infants and the unborn cannot exercise a free-will to thwart God's salvific will for them, through actual sin unbaptized children are admitted into heaven. Now, do I know this? No. No one does. The Church calls us to hope. This doesn't mean the Church calls us to cross our fingers and make wishes. Hope is the sure expectation that God's will will be done!

8). What is the best way to articulate analogia fidei within the wider frame of analogia entis?

God's providence is great indeed! Just minutes after receiving this question, I received an email from a friend working in Hong Kong, linking to an article that handles this very question quite admirably: "Who's Afraid of the Analogia Entis?" Check it out!

9). On the question of devotional practices, what is the proper use of sacramentals like holy water and statues?

Sacraments are signs of God's grace; that is, they are outward and visible pointers to the presence of God's grace AND they effect what they point to. In other words, signs are not mere symbols. Symbols point to that which they symbolize. Signs point to AND effect God's grace. For example, we use water in baptism. Water is the symbol of baptism. However, baptism is not a symbol; it is a sacramental sign. Washing a person with water in baptism points to God's grace in cleaning away our sins AND baptism actually cleans away sins. In the actual practie of the sacraments, intent is vital. The minister of the sacrament and those receiving the sacrament must intend the goal of the sacrament. Otherwise, they are pretending. Imagine a group of Hindu schoolchildren putting on a play where one of them is "baptized" by a "Catholic priest." They use water, the Trinitarian formula, all the correct props. But there is no intention to perform a Christian baptism. No intent, no sacrament. Sacramentals like holy water, statues, and medals should do the same thing: point to and effect the presence of God's grace. Literally, a Catholic statue is just a piece of plaster or wood or resin shaped into the figure of a saint or Jesus or an angel. Used with the proper intent, God's grace is pointed to and made present. The danger, of course, is using sacramentals in some magical way. There is nothing magical about any of these. It is the grace of God that grants blessings. We do not manipulate reality to get what we want from the saints or from the angels. Using sacramentals in this way is idolatrous. For example, I have seen Catholics "punish" saints by turning them to face the wall or putting bags over them. These punishments continue until the saint grants the desired wish. Also, burying statues of St Joseph in order to sell a house is common. These are superstitious for Catholics and should be avoided as such.

All for now! More later. . .

I'm definitely slipping. . .

Look for a post with lots of questions later today!

It occurred to me this morning that I haven't begged for books lately. . .

And I call myself a mendicant. . .shame, shame. . . ;-)

Holy Name Devotion

[NB. If you use this devotion, please let me know how it goes!]

A modified version of the Holy Name Litany. I’ve abbreviated the litany itself, added a few modified traditional prayers, changed the pronouns for individual prayer, and cleaned up the theology a bit. I always find litanies to be a bit “messy” in that they seem to be a bit scattered in their exclamations. For example, rather than starting with the creation of the universe and moving to the resurrection, they often mix up the historical elements with merely pious elements and throw in some affective adjectives. . .why not use the litany for catechesis and start at the beginning?

Holy Name Devotion (for individual use)

Blessed be the most holy Name of Jesus among the stars of heaven! Amen.
Blessed be the most holy Name of Jesus among the creatures of the earth! Amen.
Blessed be the most holy Name of Jesus always and forever! Amen.

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Prayer of Saint John Vianney

I love You, O my God, and my only desire is to love You until the last breath of my life.
I love You, O my infinitely lovable God, and I would rather die loving You, than live without loving You.
I love You, Lord and the only grace I ask is to love You eternally.
My God, if my tongue cannot say in every moment that I love You, I want my heart to repeat it to You as often as I draw breath.

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The Anima Christi

Soul of Christ, sanctify me!
Body of Christ, save me!
Blood of Christ, inebriate me!
Water from Christ's side, wash me!
Passion of Christ, strengthen me!
O good Jesus, hear me:
Within Your wounds hide me.
Do not let me be separated from You.
From the malicious enemy defend me.
In the hour of my death call me
And urge me to come to you
That I may praise you with your saints
Forever and ever. Amen.

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Litany of the Holy Name

Jesus, splendor of the Blessed Trinity, brightness of eternal light,
Jesus, Word Made Flesh, Father of the world to come, mighty God,
Jesus, star of justice, Son of Blessed Mary, joy of the Angels,
Jesus, God of peace, author of life, good Shepherd.
Jesus, most powerful, most kind, most admirable,
Jesus, most patient, most obedient, meek and humble of heart,
Jesus, lover of chastity, lover of us all, model of virtue,
Jesus, zealous lover of souls, our refuge, father of the poor,
Jesus, treasure of the faithful, home for sinners,
Jesus, true light, eternal wisdom, ineffable beauty.
Jesus, infinite goodness, our truth, our way and our life,
Jesus, King of the Patriarchs, Master of the Apostles,
Jesus, teacher of the Evangelists, strength of the Martyrs,
Jesus, light of Confessors, purity of Virgins, crown of the Saints,
Jesus, priest, prophet, and preacher,
Jesus, abandoned, betrayed, and beaten,
Jesus, crucified on the cross,
Jesus, resurrected from the tomb,
Jesus, ascended to sit at the right hand of the Father,
Jesus, I AM HE WHO IS!

From your wrath, you spare me.
From the traps of the devil and his dark angels, protect me.
From the spirits of anger, greed, avarice, pride, envy, sloth, and lust, protect me.
From sin and everlasting death, protect me.
From the neglect of your inspirations, protect me.

By the mystery of your Incarnation, you show me my purpose.
By Your Birth, you make me a son of the Father.
By Your Nativity, you teach me to have the faith of a child.
By Your most divine Life, you make me a your disciple and prophet .
By Your most Holy Eucharist, you share with me your Body and Blood.
By Your agony and passion, you teach me how to suffer well.
By Your cross and dereliction, you make me a priest and a sacrifice.
By Your death and burial, you show me that I too will die.
By your Crucifixion, you teach me to die for my friends.
By Your Resurrection, you give me eternal life with you.
By Your Ascension, you bring me to your Throne.
By Your joys, you give me your joy and your peace.
By Your glory, you share with me your divine nature.

Lamb of God, you take away the sins of the world, have mercy on me.
Lamb of God, you take away the sins of the world, have mercy on me.
Lamb of God, you take away the sins of the world, bring me your peace.

O Lord Jesus Christ, you have said, "Ask and you shall receive, seek, and you shall find, knock, and it shall be opened to you." Give to me, I beg you, the gift of your divine love, that I may ever love you with my whole heart, in word and deed, and never cease praising you.

The Holy Name Prayer

O Merciful Jesus, in your infancy you began your ministry as prophet and priest. You became my Savior by shedding your Precious Blood for me, and assuming for us all that Name which is above all names; I thank you for these revelations of your infinite love. I venerate your sacred Name with Gabriel, the angel who first announced your Name, Emmanuel, to the earth, and unite my affections to the tender love which the name “Jesus” has inflamed in the hearts of your Saints.

Animated with a firm faith in your unerring word, and strengthened with confidence in your mercy, I now humbly remind you of the promise you made, that where two or three assemble in your Name, you yourself would be in the midst of them. Jesus, come to me and the company of your saints and angels, for it is in your sacred Name that I am here; come into my heart, that I may be ruled by your holy spirit; in your mercy give to me, through your adorable Name, which is the joy of Heaven, the terror of Hell, the consolation of the suffering, and the solid ground of my unshakable confidence, all my holy needs.

Blessed Mother of our Redeemer! You suffer with your Son as he sheds his sacred blood and assumes for me the Name of Jesus, obtain for me, through his adorable Name, all my holy needs and the needs of those for whom I pray.

Pray, Blessed Mother, that your son's passionate love may imprint his sacred Name on my heart, that his Name may always be in my mind and always on my lips; that his Name may defend me from despair and be my refuge from all the temptations and trials of this life; and in the hour of my death, may his Name be my consolation and support. Amen.

(Best used before the Blessed Sacrament)

Mary, Co-Redemptrix?

Recent posts on Mary, Mother of God and Marian devotions have prompted questions about the proposed Marian dogma called “Mary, Co-Redemptrix.” Supporters of the proposed dogma frequently refer to this teaching as “the fifth Marian dogma.”

There is a lay led group that promotes the dogma rather vigorously, Vox Populi.

Definition of the proposed dogma

Mary is given many titles by the Church: Queen of Heaven, Mother of God, Mediatrix of All Graces. Supporters of the fifth Marian dogma are petitioning the Holy Father to add one more: Co-Redemptrix. What does this title mean? Simply put, the Holy Father is being asked to declare solemnly and infallibly that the Blessed Virgin Mary is a co-worker in the redemption of mankind through her initial assent to be the mother of God and through her suffering with Christ as he dies on the cross. Essentially, the title would specify Mary’s role as a human co-operator with Christ’s redeeming sacrifice for us.

The controversy around the dogma is rooted in the easy misunderstanding that the Holy Father is being asked to declare that Mary is our Redeemer on level equal to that of Christ. This is false. In Latin, the prefix “co” means “with” not “equal to.” In English, we use the prefix “co” to mean “with” but it has the connotation of “equal to.” This is not the case in Latin. Think of how we use the terms “Co-Chair” and “Co-Pilot.” We tend to think of the co-chair and the co-pilot was functionally equivalent to the chair and the pilot. Again, not the case in Latin.

Essentially, the fifth Marian dogma, if declared, would do nothing more than make explicit what Catholics already believe to be the case regarding Mary’s role in our salvation history. She cooperated with the Holy Spirit by assenting to be the Mother of God, “I am the handmaid of the Lord. Let it be done to me according to your word.” With this assent, Mary became the spiritual mother of the Church by giving birth to the Word Made Flesh, Jesus (CCC 964). In the same way, any person who assents to the teachings of Christ, is baptized, and lives a life directed to growing in holiness is said to be a cooperator with Christ in his/her own redemption. Since God will not force His grace on us, we are free to “work with” or “work against” His gifts to us. When we “work with” God’s plan for our redemption. we are properly called “co-redeemers” in our salvation.

How is Mary a co-redeemer in my salvation? Assuming Mary’s freedom to accept or reject Gabriel’s call to become the Mother of God, we can see that Mary’s assent made it possible for the second Person of the Blessed Trinity to become man—a step necessary in for the universal efficacy of Christ’s sacrifice on the cross. Without her consent, the Son would have not been incarnated. You might object here and say that Gabriel could have accepted her no and moved on to another woman with the same invitation. This is purely speculative, of course, but had he done so, any woman who said yes would be our spiritual mother and worthy of the title “Co-Redemptrix.”

In all of her titles, Mary is understood to be the perfected form of a human response to God’s invitation to live in union with Him in eternity (CCC 967-70). So, in every sense, we all participate in an imperfect way in all of Mary’s titles. We all mediate God’s grace to others—what are the corporeal works of mercy but our human use of divine gifts for the benefit of others? We all give birth to the Word made flesh—what is Eucharistic communion but the taking in of Christ so that we might become more and more the Word given flesh? We are all “co-operators” (operators with) God’s will for us when we assent to and make good use of His gifts for others (CCC 1996-2000).

Objections

There are basically two objections to the fifth Marian dogma. First, a declaration of the proposed dogma is unnecessary since Catholic theology already recognizes Mary’s unique role in God’s plan for human salvation. Second, the dogma is ecumenically dangerous in that it threatens good relations with other Christian ecclesial communities by seeming to elevate Mary to a level equal to that of Christ as sole Redeemer.

In my judgment, neither objection is substantial. The first objection is easily an argument for declaring the dogma and making explicit what is already implicit. By declaring the dogma, the Holy Father will open up an area of theological and philosophical research that is underdeveloped in Catholic theology, namely soteriology (theology of salvation). The Eastern Churches have a much more developed theology in this area in their focus on theosis as the explanatory process of our salvation; that is, the theology that explores how the Incarnation, Crucifixion, and Resurrection bring the human person into a relationship with the Divine and make that person a sharer in the divine nature. Aquinas calls this process “deiformity,” how the person is formed in the divine (ST. I.12.5).

The second objection rests on the assumption that other ecclesial communities, mostly Protestant, will misunderstand the dogma. Two responses are appropriate here. First, the Church has never hesitated in teaching and preaching the truth of the faith out of a fear that the truth might be misunderstood by those not in communion with the Church. That we would flinch from speaking the truth because some might misunderstand simply means that we fear a negative response from our ecumenical partners. If the dogma is clearly defined to place Mary along side Christ as a cooperator in our redemption, there is no reason for anyone to find this objectionable.

Second, this objection might have more weight if our ecumenical partners hesitated themselves when tempted to act unilaterally in redefining the historical catholic faith. Our Anglican brothers and sisters have ordained women, sexually active homosexuals, blessed same-sex marriages, approved the use of artificial contraception and abortion, and generally made a mess of the faith out of a misguided sense of “reading the signs of the times.” In other words, they have never hesitated in adding to or subtracting from the historical faith when they felt doing so was necessary for their members. The objection that the proposed fifth Marian dogma will damage ecumenical relations seems somewhat dubious in the harsh light of the ecclesial reality dropped into our Catholic laps without our consultation. Why this sudden need for Protestant approval of Catholic teaching?

My guess is that this objection is really more about a certain sort of generational embarrassment with Marian dogma and devotion in general and rests on the need of some in the Church to please those they feel are more theologically sophisticated. How am I supposed to show my Catholic face at the next meeting of the American Academy of Religion when all of my more enlightened Protestant colleagues from Harvard and Yale know we silly Catholics have infallibly declared that Mary is Co-Redemptrix? How embarrassing! Such individuals are left with the choice of defending what appears to be another exercise of raw papal power and earning the pity of their more progressive betters or rejecting the dogma and winning the accolades of their more enlightened colleagues. Guess which one they choose over and over again.

Anglican Oxford scholar, The Rev'd Dr. John Macquarrie, gets it exactly right when he writes: "The matter [of Marian mediation] cannot be settled by pointing to the danger of exaggeration and abuse, or by appealing to isolated texts of scripture as the verse quoted above from 1 Timothy 2:5 or by the desire not to say anything that might offend one's partners in ecumenical dialogue. Unthinking enthusiasts may have elevated Mary's position to a virtual equality with Christ, but this aberration is not a necessary consequence of recognizing that there may be a truth striving for expression in words like Mediatrix and Co-redemptrix. All responsible theologians would agree that Mary's co-redemptive role is subordinate and auxiliary to the central role of Christ. But if she does have such a role, the more clearly we understand it, the better. And like other doctrines concerning Mary, it is not only saying something about her, but something more general about the Church as a whole, and even humanity as a whole."

To sum up, the proposed dogma, as written, does nothing more than make explicit what the Church already teaches about Mary’s role in human salvation history; that is, that by assenting to become the Mother of God, Mary cooperated with God’s invitation to live with Him in eternity by giving birth to His Word, Jesus, and suffering with Jesus while he died on the cross. Nothing more than all of us are called to do in virtue of our baptism (CCC 628).

Coming attractions

Coming up tomorrow (Jan 3):

My version of the Holy Name Litany

A post on the proposed Marian dogma, Mary as "Co-Redemptrix"

More reader questions. . .(add a few more while you can!)

On Devotional Practices (Updated 2.0)

My recent post requesting suggestions for a good devotion has prompted a number of readers to write with questions regarding the nature and practice of Catholic devotions.

In this post I want to offer a few definitions and clarify some points of theology.

What the Church teaches

On the question of devotional practices, the council Fathers of Vatican Two, in their document, Sacrosanctum concilium, teach: "The spiritual life, however, is not limited solely to participation in the Liturgy. The Christian is indeed called to pray with his brethren, but he must also enter into his chamber to pray to the Father, in secret; yet more, according to the teaching of the Apostle, he should pray without ceasing [. . .] Popular devotions of the Christian people are to be highly commended, provided they accord with the laws and norms of the Church, above all when they are ordered by the Apostolic See [. . .] But these devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the Sacred Liturgy, are in some fashion derived from it, and lead the people to it, since, in fact, the Liturgy by its very nature far surpasses any of them" (SC 12-13).

Liturgical vs. devotional practice

"Liturgy" is used to describe the rites and rituals of the Church celebrated publicly for the good of the whole Church. The word means "public work." "Public" here does not simply mean "celebrated in front of others" but also "celebrated by, for, and with the people." Almost all liturgical celebrations are celebrations of one of the seven sacraments. Sometimes "liturgy" is used to mean "ritual."

"Devotional practice" is used to describe those prayers and practices recognized by the Church that are prayed and practiced privately or personally for the benefit of the individual or other intended individuals. Devotions prayed in public are still devotional rather than liturgical because they do not involve the Church as a whole.

One of the results of the liturgical renewal post Vatican Two was the trimming away of the excessive devotional practices that had accumulated in the Mass over time. Some saw this as a way of emphasizing the action of the Mass. Other saw it as a "de-sacralization" of the Mass. The debate tended to revolve around what counted as liturgical and what counted as devotional.

Regardless, the council Fathers wished devotional practices to continue. Their principle concern was that these practices "tie in" with the Church's larger liturgical celebrations by following the Church calendar. The Father teach us that our devotions must "in some fashion derive from [the Sacred Liturgy] and lead the people to [the Sacred Liturgy], since, in fact, the Liturgy by its very nature far surpasses any [devotional practice]." In other words, liturgical practices are to be given pride of place over devotional practices any time the two seem to be in competition.

For example, the "full, active, conscious participation" in the Mass should preclude you from praying the rosary while Mass is prayed. Think about this way: you would be a negligent outfielder if you played your Gameboy in the middle of a baseball game! There's nothing wrong with playing baseball. There's nothing wrong with playing a Gameboy. But if you are committed to playing on a team, you do not shirk your duties while playing on that team to play a private game of Tetris.

Devotional Practices

Any and all devotional practices should lead you to God through Christ. Many devotional practices are addressed to the Blessed Virgin Mother. There is nothing wrong with this as such. However, you must be careful! Any devotional practice that pretends to replace the proper role of Christ as our only mediator with the Father is idolatrous. Mary is the mediator of the Word Made Flesh insofar as she was and is the mother of God. As mother, she mediates the Word as we all do when we take on Christ at baptism. However, in no way can Mary ever be understood as our Redeemer. Though immaculately preserved from the ravages of original sin, Mary is a human being. Perfected in the assumption, she is nonetheless a creature and therefore incapable of dying for our sins. Mary was not and is not divine in any sense of the word.

Many Marian devotions call on the devotee to "consecrate" his/her heart to Mary. This is not a problem so long as the consecration is directed to Christ through Mary's intercession. Strictly speaking, such a consecration is wholly unnecessary. Christ is immediately available to anyone who calls on his name. You may consecrate your heart to Mary in order to obtain the Blessed Mother's assistance in living a life of holiness; however, read the consecration prayer very carefully. The end result of any such prayer must be the absolute acceptance of Christ as one's only Redeemer. Mary can be a means, never an end.

I've read some prayers that read "I give my whole self, body and soul, heart and mind to Mother Mary. . ." If the prayer ends there, you are in trouble. If the prayer goes on to read, ". . .so that she may give me to Christ, my savior," that's fine. The question is: why go through Mary? That's a devotional question. a question about your affective needs and preferences. Such a prayer is never necessary for your salvation.

The best way to understand devotional practices is to see them as "icing on the cake" or "gravy on the potatoes." A very good thing to have available but not strictly necessary for good spiritual nutrition. You can live a perfectly holy and healthy Catholic life without ever praying the rosary or attending Eucharistic adoration or consecrating your heart to Mary. You cannot be a healthy Catholic without the liturgy of the sacraments.

Now, I heartily recommend the rosary, Eucharistic adoration, and Marian consecrations. All are perfectly good things to do to foster holiness. But remember: your baptismal goal is to become Christ. He is your principal means and your ONLY end.

Update: NB. I am not attacking Marian devotions in this post. I am merely urging Catholics to keep Marian devotions (all devotions) in their proper place. No Catholic is required to offer Mary devotion as a matter of his/her salvation. Assent to the dogmas of the Immaculate Conception and the Assumption, however, is not optional for Catholics. These dogmas are "definitive of the faith," that is, they are "de fide," of the deposit of faith and as such must be held by all the faithful.

Update 2.0: I should have mentioned this earlier. . .be very wary of any novena or litany that "guarantees" results. Devotions that make claims like "never known to fail" teach an incredibly magical notion of prayer. Litanies, novenas, rosaries are NOT magical spells that guarantee anything. They are prayers of praise and thanksgiving that help us to align ourselves with God's will for us and better prepare us to receive His gifts. I have seen too many "Novenas to the Big Toe of St Bubba: Guaranteed to Work!" booklets in Churches to know that this sort of thing is legion. You know what I'm talking about: "Pray this novena for nine days while walking counter clockwise around the Church nine times and put nine of these booklets in nine different Churches. . .and your wish will be granted!" This is superstitious nonsense and no Catholic who is serious about their prayer life will bother with it. Now, someone is going to leave a combox message telling me that they have prayed this sort of novena for the last hundred years and everything they have ever prayed for has been granted. Great! God gave you the blessings you asked for. The magical novena had nothing to do with it. You prayed according to God's will for you and received His blessings with thanksgiving. Give God the credit, not the magical novena.

Help Fr. Philip Pick a Devotion (UPDATED)

My students at the University of Dallas frequently heard me say, "I am orthodox but not very pious." By this I mean that I am "right believing" but not always as affectively aligned with God as I should be. This misalignment is most evident in the fact that I can rightly parse theology but often have difficulty reacting pastorally. Now, as I have written many, many times: "Truth is always pastoral!" Veritas in caritas. The veritas I can handle. The caritas is sometimes more of a problem.

My partial solution to this difficulty is to adopt a devotional practice that pushes me further into my affective relationship with God. So, I am resolved to start and persevere in a devotional practice that assists me in this.

I am familiar with all the common devotions: rosary, Eucharistic adoration, Sacred Heart, etc.

Tell me (and us) about a devotion you practice that might be a bit unusual but nonetheless spiritual beneficial.

It goes without saying (he says), that the practice should be consistent with Church teaching.

UPDATE: Wow. . .thanks for the outpouring of good suggestions and advice. . .I've decided to take a typically "Fr. Philip approach." I'm going to writing my own devotion! using traditional prayers. I'll post it when I'm done!

Mary, Mother of God

The Solemnity of the Mary, Mother of God, celebrates the decision taken at the Council of Ephesus (431) against the teaching of the Patriarch, Nestorius, who held that a human person could not be said to have given birth to God. The Patriarch of Alexander, Cyril, argued that Mary, as the chosen instrument of the Incarnation, conceived and gave birth to the Word, Jesus, fully human and fully divine, one person with two natures. Mary, then, is properly understood to be “Theotokos,” God-bearer.

Cyril wrote (in part) to Nestorius:

"And since the holy Virgin brought forth corporally God made one with flesh according to nature, for this reason we also call her Mother of God, not as if the nature of the Word had the beginning of its existence from the flesh.

For In the beginning was the Word, and the Word was God, and the Word was with God, and he is the Maker of the ages, coeternal with the Father, and Creator of all; but, as we have already said, since he united to himself hypostatically human nature from her womb, also he subjected himself to birth as man, not as needing necessarily in his own nature birth in time and in these last times of the world, but in order that he might bless the beginning of our existence, and that that which sent the earthly bodies of our whole race to death, might lose its power for the future by his being born of a woman in the flesh. And this: In sorrow you shall bring forth children, being removed through him, he showed the truth of that spoken by the prophet, Strong death swallowed them up, and again God has wiped away every tear from off all faces. For this cause also we say that he attended, having been called, and also blessed, the marriage in Cana of Galilee, with his holy Apostles in accordance with the economy. We have been taught to hold these things by the holy Apostles and Evangelists, and all the God-inspired Scriptures, and in the true confessions of the blessed Fathers."

Cryril published twelve anathemas against Nestorius. Cyril's letters and his anathemas became the primary texts from which the council fathers drew up their canons for the council.

The first anathema reads: “If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (Θεοτόκος), inasmuch as in the flesh she bore the Word of God made flesh [as it is written, The Word was made flesh] let him be anathema.”

The fifth anathema reads: “If anyone shall dare to say that the Christ is a Theophorus [that is, God-bearing] man and not rather that he is very God, as an only Son through nature, because the Word was made flesh, and has a share in flesh and blood as we do: let him be anathema.”

As is the case with all Marian dogma and doctrine, we are immediately directed back to Christ as our Lord and Savior. No Marian dogma or doctrine is declared or defined in isolation from Christ. She is always understood to be an exemplar for the Church and a sign through which we come to a more perfect union with Christ. Though our Blessed Mother is rightly revered and venerated, she is never worshiped as if she were divine. She is rightly understood as the Mediatrix of All Graces in so far as she mediated, through her own body, the conception and birth of Christ, who is Grace Himself. In no sense are we to understand our Blessed Mother as the source of grace. Rather, she was and is a conduit through which we benefit from the only mediation between God and man, Christ. In her immaculate conception and assumption into heaven, our Blessed Mother is herself a beneficiary of Christ's grace. As such, she cannot be the source of our blessedness, our giftedness in Christ.

On Spiritual Directors

When looking for a good spiritual director, it is standard practice to interview the potential S.D. first. The idea is not to weed out those who are going to challenge you or disagree with you. The idea is find one who holds and practice the Catholic faith as taught by the Church and is able to actually help you grow in holiness.

Ask the following questions politely. There is no need to be offensive or defensive. You are not an Inquisitor. You are not hunting heresy. If it turns out that the potential S.D. is some kind of New Age kook, you are obligated to keep that assessment to yourself. The obligation to confidentiality binds both the director and the directee.

A few cautions up front:

1). Do not be impressed with S.D.'s who have credentials in spiritual direction. Most spiritual direction programs in the U.S. teach their students amateur forms of guru-ism and occult gibberish.

2). Do not be impressed by titles like "Father," "Sister," "Brother," or "Doctor." Anyone holding any of these titles can be dodgy.

3). Do not be impressed by celebrity or ecclesial status. Abbot Father Dr. Alred Boniface Schultz of the St. Labyrinth Benedominican Monastery, author of 46 books on meditation and a national speaker, can be as big a moonbat as anyone.

4). Do not be impressed by the potential S.D.'s personal piety, orthodox theology, solid publishing record with the best Catholic houses, or his/her reputation for brilliant spiritual direction. Every director/directee relationship is different. What works for you, might not work for me. And being a good S.D. takes more than unwavering allegiance to the magisterium.

5). Do not be impressed by a potential S.D.'s willingness, even eagerness, to take you on as a directee. In fact, I would interpret any sort of "salemanship" on the part of the S.D. as creepy and immediately disqualify him/her.

Questions (with the qualification that he/she may say, "'Nunya."):

--Tell me about your spiritual life, your daily spiritual routine, your prayer life.

--What are your strengths as a S.D.? Weaknesses?

--Tell me about your experience as a S.D. How many years? What sorts of directees?

--How would you describe your relationship to the Church? The local bishop? The Holy Father?

--What do you think of commonly used spiritual direction tools like the Ennegram, labrynith?

--What do you think of personal devotions like the rosary, novenas, etc.?

--What authors/books do you regularly read and recommend?

--Have you had any spiritual direction training? Where and what kind?

--What's your understanding of the sacraments, esp. Mass, confession, marriage?

--How do you understand the relationship btw God and creation?

--How do you understand holiness, goodness, morality, sin, etc.?

--Do you use fasting or other sorts of penance in your direction?

--My biggest spititual difficulty is X. How would begin to approach this problem?

--My greatest spiritual gift is X. How would you direct me to use this gift?

--Generally speaking, from what sources do you pull from for inspiration as a S.D.?

Keep in mind that you are being interviewed as well. I have turned down potential directees b/c I didn't have the particular gifts to deal with their challenges. I have also been "fired" as a S.D. for being too theologically orthodox and for being "too hard."

Do you want someone who will "kick butt and take names"?
Or someone who will be more of a gentle listener, a guide?
Or someone who will function as a teacher, a model?
Or someone who will sympathize but challenge nonetheless?
Or someone who maintains an emotional distance and directs you?
Or someone who will "get in there with you" and fight?
Or someone versatile enough to shift among these as needed?

You really have to know yourself before choosing a S.D. But you also have to be open to change and growth. I find it very difficult to get a good S.D. because I need a "kick butt and take names" kinda director. I need someone who can look me in the eye and tell me how full of crap I am. Not many of those around these days. . .sigh. . .

Guidelines for Faithful Catholic Reading (Updated)

Question. . .

1). Can you give me some guidelines about what books are OK for Catholics to read?

Sure, but first you have to decide where you are on your road to be perfected with God's grace. For someone who is intellectually and spiritually solid, that is, someone who thinks with the Church and believes with the Church, most anything is appropriate so long as you approach it with a strong critical eye. A Catholic who knows his/her faith well and holds to it tenaciously will not be easily dislodged from the Body. Now, I do not mean to say here that you must be a closed-mined anti-intellectual with your mind made-up already. What I mean to say is that your relationship with God through the Church is sufficiently strong that you "see" the world through your faith. Some tend to make their faith (or Church teachings) as just one more compartment of their lives that can be kept separate from their personal relationships, their politics, their jobs. This sort of compartmentalization gives us divorced/re-married, pro-abortion Catholic Republicans who work for Greenpeace and who see no contradictions in their lives yet wonder why they are unhappy!

If you are new to the faith, your situation is quite different and I would urge a different approach. So much of our faith is about just living day to day with the sacraments, in personal prayer and service. The more intellectual side of the faith is attractive b/c it allows a certain distance from the grubbiness of working on our perfection in grace. That's a trap. Our faith is about beliefs and works, knowing and doing, trusting and acting. For a new Catholic, I would suggest that you ground your first few years in the Church in three things: 1) frequent use of the sacraments (Mass, confession, etc.) and a prayerful devotion (rosary, etc.); 2) stick to the basics in your reading--the Catechism, a good "treasury of Catholic writing" type book, the Bible; and 3) do volunteer work consistent with our tradition (pro-life work, St Vincent de Paul Society, etc.). Your intellectual needs will arise out of these and give you a better direction for reading.

NB. If you have a copy of Richard McBrien's popular work, Catholicism, throw it away. It's useless for understanding the faith. I mention this book in particular because it is one that most new Catholics buy for instruction and is widely used in diocesan RCIA programs. Though he gets some things right, he has been admonished multiple times by the American bishops to revise the errors in this book, and he has steadfastly refused. Most of it is modernist nonsense and heresy.

General Guidelines for all Catholics

Catholics have nothing to fear from reading material that opposes the Church or attacks our faith. God is in control not us. The question for your reading choices is this: will this book help me to better cooperate with God's grace given through the Church to grow in perfection? If not, don't waste your time. If so, try it out.

Don't waste your time on most of the books in the Self-Help section of your bookstore. There is no such thing as "self-help" for Catholics. "Self-help" is just Pelagianism and gnosticism dressed up in pop-psychology. God helps us and we cooperate with that help.

Don't waste you time on most of the books in the Spirituality section of your bookstore. Most of these are New Age and neo-pagan garbage. The only good thing about these books is that they don't lie about their non-Christian origins and pretend to be helpful to Catholics. This section will likely include many books with Christ, christian, Catholic, etc. in the titles. Don't be fooled.

Don't waste your time on most of the books in the Christian Inspiration section of your bookstore. Most of these are fundamentalist Protestant or "community church" movement versions of Positive Thinking pseudo-theology or Purpose-Driven Life drivel. The fiction is mostly anti-Catholic nonsense from a fundie Prot perspective, i.e. the Catholic Church is the Whore of Babylon in the Book of Revelation blahblahblah.

In the bookstore, go to the Christian religion section and look for books published by Ignatius Press. These books are normally written for intelligent Catholics who are curious about growing with Christ in his Church and who want to do more than memorize the Catechism but aren't yet willing or able to put in the time and effort to delve full-time in the complicated academic world of Catholic theology. They well-written, solidly orthodox, challenging, but not high-brow theology. Now, having said all of that, let me add: Ignatius Press does publish some very, very high brow stuff. They publish Hans Urs von Balthazar. There are probably three people in the world who have read his stuff and understood it. One of them currently occupies the Chair of Peter. The other two teach at Oxford University and one of them has decided that von Balthazar is probably dangerous to the faith. But generally, Ignatius Press is the way to go.

UPDATE: from the comboxes I want to add two publishers:

TAN Books: mostly reprints of Catholic classics
Our Sunday Visitor: contemporary spirituality, theology of moderate difficulty

Spend some money on a good Catholic theological dictionary (O'Collins is good, so is Hardon). This can help you get a grasp of basic terms and usage. Also there are a number of "shorter catechisms" out there as well as catechisms written for adults.

Some new Catholics like to jump into the classical Catholic spiritual tradition (mostly writers like John of the Cross, Thomas a Kempis, Theresa of Avila). If you can read this stuff and it helps, go for it! Generally, I steer young Catholics and those new to the Church away from these texts because these mystics and saints are writing to and for monks, nuns, priests who have been at this perfection in grace thing for a long while. Many of my spiritual directees at U.D. were reading Introduction to the Devout Life by St. Francis de Sales. This is a classic Catholic work. It is also a dangerous book for those not ready to use it properly. And the proper way to use it is with an experienced spiritual director! A requirement, by the way, that the saint himself insists on. These classic texts require religious maturity and a deep discernment. They are NOT textbooks or DIY manuals.

Finally, for all Catholics, check everything you are reading against the Catechism. This sounds juvenile, I know. However, the Catechism, for all of its structural flaws and misplaced emphasises, is a distillation of 2,000 years of Catholic wisdom. Use the index to find specific topics. There are a number of searchable Catechisms on-line. There is a book titled A The Companion to the Catechism of the Catholic Church that contains the texts of all the footnotes in the Catechsim. Having this book handy can make your reading easier. You can read the CCC as a book, starting on page one and going to the end. It is a "one piece" book in that understanding page two requires that you understand page one. Using it as a reference book is OK, but don't expect to get fullsome answers 100% of the time. You will still have to think through most of your questions with a critical mind.

Cautions

If you are new to the faith and/or not sure of your spiritual maturity, I would caution you against the following:

--trying to read advanced works of theology/spirituality
--works of spirituality without a solidly orthodox spiritual director
--works that claim to combine Catholicism with some other spiritual tradition (New Agey junk)
--"self-help" books, even ones claiming to be Christian/Catholic
--avoid identity politics theologies: feminist, queer, black/latino, liberation, ecological theologies
--books of private revelations, "An angel came to me and told me that. . ." type books
--books that stress "spiritual warfare" or "apocalyptic" themes; "end times"
--purely "social justice" works, i.e., books that focus on good works alone
--books by self-anointed prophets and mystics
--books about a Catholic spirituality using the "new cosmologies," junk science, junk theology
--Merton's later works, i.e. his Buddhist writings & his peace/justice writing; early work is great
--anything by any of the following popular writers: Eckhart Tolle, Don Miguel Ruiz, Deepak Chopra, Marianne Williamson, Jon Kabat-Zin, Anthony De Mello, Ken Wilber, Brian Swimme, Thomas Berry, Fritjof Capra, Elaine Pagels, Joan Chittister, Richard McBrien, Matthew Fox, and Richard Rohr. This is not a comprehensive list, just a mention of authors I've read and have found damaging.
--generally books published by Orbis Books, Paulist Press*, St Anthony Messenger Press, The Liturgical Press are dodgy though not always. . .just a caution.
--big caution: books about Ennegrams, centering prayer, yoga, angelic prayers, Buddhism
--basically anything that negatively challenges your faith too early in your growth

Let me also direct you to a recent post titled "Can Catholics Dabble in the New Age Practices?" Under section three ("Discernment") of this post you will find a fairly comprehensive set of questions designed to steer you clear of dangerous spiritual practices. To apply these questions to your reading habits, just replace "Does this practice. . .?" with "Does this book. . .?"

A (very) few recommendations:

Joseph Ratzinger, Introduction to Christianity (adults, moderately advanced)
Joseph Ratzinger, God is Near Us: the Eucharist, the Heart of Life (adults)
Robert Barron, Thomas Aquinas: Spiritual Master (adults)
Pope Benedict XVI, The Church Fathers (adults)
Romano Cessario, Introduction to Moral Theology (adults)
Kenan Osborne, Sacramental Theology: A General Introduction (adults, advanced)
John O'Connor, The Catholic Prayer Book (general)
Servais Pinckaers, The Sources of Christian Ethics (advanced)
Servais Pinckaers, Morality: The Catholic View (adult)

Happy reading! If you have questions about a specific book or author, leave a comment and I will respond if I know anything about either.

*Paulist Press often gets it right: Thomas McDermott, Catherine of Siena: Spiritual Development in Her Life and Teaching, 2008.