An even MORE!
1). Do dogs go to heaven?
No.
2). Can I wear a black wedding dress?
Sure. Are you marrying Satan?
3). What's the best way to get my pastor to stop abusing the liturgy?
Slip him a $50 and tell him there's more where that came from if he behaves.
4). Can God create a rock so big that even He can't move it?
Yes. We call it "Nancy Pelosi."
5). Should we try to Christianize the middle-east?
Yes. At gunpoint. Or we could just send in more Starbucks franchises with WWJD mugs.
6). Can infinity can measured?
Yes. But it will take some time.
7). Will having Masses said for Obama's conversion have any real affect?
No. But a good butt whopping would.
8). Who's your fav political thinker?
In order: Ann Coulter, Mao Se-Tung, and Al Franken. What can I say? I like diversity.
9). How much wood could a woodchuck chuck if a woodchuck could chuck wood?
Is this alleged woodchucking woodchuck Italian?
10). I'm going to buy you a book. Which one on your list do you need most?
The one with the most pictures.
07 January 2009
Questions, questions, questions
Even more questions!
1). How is a "personal relationship with Jesus" really achieved in prayer and daily life? I am particularly confused about the "personal" part.
Boy, have you ask the right priest about this! Having spent most of my life in the deep, fundamentalist Protestant South, I am intimately acquainted with the notion of a "personal relationship with Jesus." This phrase has a simple semantic meaning and a rhetorical use. The simple meaning is that we are all as individuals invited by God to encounter Jesus as a person. Now, this is rather difficult since Jesus lived over 2,000 year ago. . .afternoon tea with Lord is temporally impossible. Fortunately for us, Jesus arranged for us to meet him personally in the sacrament of the Church, most intimately in the Eucharist. We meet the person of Jesus in the Eucharist as persons ourselves--person to person, as it were. This means that the entire liturgy of the Eucharist is our chance to encounter the Risen Lord by offering ourselves through him and with him as "acceptable sacrifices." At once, with him, we are priests, victims, and the thankful beneficiaries of his "once for all" sacrifice on the cross.
Now, in my neck of the woods, the phrase "personal relationship with Jesus" has a number of rhetorical uses. Most broadly, the phrase is used to indicate that you have "been saved" by "accepting Jesus into your heart as your personal Lord and Savior." This is a pithy slogan that captures the fundamentalist Protestant idea that what matters to MY salvation is MY encounter with MY Lord. The emphasis is on ME and Jesus. This is a reaction to the Catholic teaching that we encounter the Lord most fully in the sacrament of the Church: all of US come together as one Body in Christ. What upsets our Protestant friends is the notion that we are saved as a Body rather than saved as individuals. Worried that we might come to think that membership in a denomination (Baptist, Methodist, etc.) is what saves us from Hell, Protestants emphasize the necessity of each of us coming to know Christ individually. Of course, the Roman Catholic Church is not a denomination. She is the Church, the Body; so, belonging to the Catholic Church is what it means to be a member of the Body of Christ that will be taken to Heaven. I am not saved; WE are.
The phrase is also used rhetorically to emphasize MY authority in religious matters over and against the authority of any ecclesial body. My denomination can teach and preach and make whatever rules it wants to. What matters for ME and MY salvation is MY personal relationship with Jesus. Obviously, this is a particularly American development that introduces a completely alien philosophy into the Christian tradition: democracy. In Protestant denominations almost everything can be put up for a vote to determine its truth, goodness, and beauty. Nothing is spared the scrutiny of a majority vote, including the applicability of the authority of scripture and tradition to our contemporary circumstances. The dangers here are legion. Fueled by a desire to appear "relevant" and up-to-date, one denomination after another has abandoned the classical catholic tradition in favor of modernist fads. Against centuries-old teachings, they have approved by majority vote abortion, contraception, same-sex marriage, sexual activity outside of marriage, divorce, female clergy, historical-critical-linguistic criticism of the Bible, syncretistic liturgies and on and on. Without the Church, the teachings of the apostolic faith, the interpretative magisterium, and the sacraments, Christians in a group become little more than a theological debating club.
For Catholics, there is only one way to establish a personal relationship with Jesus: establish a personal relationship with his Body on earth, the Church. . .more specially, the Catholic Church.
2). You post political stuff sometimes and I wonder why you think priests have a right to talk politics. Shouldn't you just stick to religion?
No, I shouldn't nor should anyone else. The idea that our faith-lives and our political-lives should exist separated by a giant wall is a particuarly insidious philosophy that deprives us of our chance and our duty to bring the whole person into our citizenship. We cannot exist as multiple personalities: a faith personality, a political personality, an academic personality, etc. This is a mental disorder that privileges secular worldviews by supressing religious ones. You will rarely find someone who holds this idea who at the same time believes that religion is beneficial to our society. The American notion of separation of church and state was articulated and written into the US Constitution as a way of preventing the state from creating an established church on the model of the Church of England. Without the establishment clause we would have an official American church, probably the Episcopal Church! The establishment clause is meant to free the church from state interference. It is not meant to free the state from church influence. Secularists have been extraordinarily successful in persuading successive Supreme Courts that the establishment clause prevents churches from "meddling in politics" or even having a legitimate say in civil discourse. If you are crippled as an indiviudal when you adopt the multiple-personality approach to politics and religion, how much more crippled are we when we adopt this approach as a nation!
As a priest, I am duty-bound to teach and preach the Catholic faith as the Church's magisterium interprets it. When political matters impinge on religious and moral questions, I am free to teach and preach that faith. Ninety-nine percent of the time this happens, all I can offer is guidelines and advice. I am no more qualified or empowered to order Cathlics to vote for or against Candidate X than I am to order a nuclear strike on the Itailian postal service. I try as hard as I can to follow the social teachings of the Church in my politics. This means that I am a registered Independent who usually votes Republican. However, the GOP fails on any number of counts to capture the Catholic social ethic. President Bush's approval and use of torture in the war on terror is an abomination to human dignity. The Democratic Party's worship of the god of abortion is beyond reprehensible and reaches well into the demonic.
In so far as politics is about the use and abuse of civil power, the Church is always obligated to defend the poor, the oppressed, "the least" of the Lord's people. This means standing up for those who often find their innate dignity as creatures of God violated by the powerful. Old Testament prophets regularly and frequently condemned whole cities and nations for failing to take care of widows, orphans, foreigners, and the poor--all those who have no family or friends readily available to help them. Whether it's the government's job to do this is a political question open to public debate. Religious people cannot be excluded from the debate on the grounds that faith and politics are best kept lcoked in separare rooms.
3). You've mentioned many times your conversion from being a radical to being a conservative. Catholic. How did that happen?
First, I am not a conservative Catholic. I am an orthodox Catholic. One can be a perfectly faithful liberal Catholic. Being a faithful liberal Catholic is the US in 2009 is extraordinarily difficult because what it means to be liberal these days often means opposing most of the Church's moral teaching. However, it's possible. Being a conservative Catholic is easier because political conservatives usually embrace the core of Catholic moral teaching. Being an orthodox Catholic is a huge headache in our current political climate. Witness the recent presidential election and mourn.
If I had to put a date on my conversion from being a secular liberal to an orthodox Catholic, I would have to say that it happened in my first semester of seminary in 2000. One of my doctoral areas of speciality is critical literary theory. I was steeped in the postmodernist ethic of relativism, social constructivism, and identity politics. I began to notice in my novitiate that those in the religious life who held to these notions were often the ones who caused us the most trouble in terms of living out our vows. At the time, this disturbed me, but I managed marshalled my philosophical leanings and invoked the gods of subjectivism. Once I was in seminary, I saw these leanings being invoked by professors of Catholic theology against the tradition of the Church and wondered why those espousing these ideas remained in the Church. This disconnect roused my deeply engrained sense of justice, and I started asking questions. . .not always so politely, mind you. The reaction my questions received from some of these liberal professors sounded exactly like the right-wing facists I battled against in college. The hypocrisy of liberals suppressing legitimate academic inquiry shocked me. Then I did some soul-searching and remembered that I myself often used oppressive rhetoric and tactics (contra my professed liberalism) to silence anyone who failed to applaud my radical leftist agenda. That realization of personal hypocrisy and inconsistency broke open Pandora's Box, and here I am.
4). Any luck finding a publisher?
Yes! Well, I should say that I have been contacted by an acquisitions editor of a large Catholic publishing house and asked to submit proposals for books. Right now, all I can manage is a proposal for a book of contemporary Catholic devotions like the Litany of the Holy Name posted below. We'll see where it all goes. . .
5). From my Facebook account: is it OK for the priest to sit in the congregation during Mass rather than in the presider's chair? Is it OK for the priest to preach away from the pulpit ,like walking around the church?
No and no. Sitting in the congregation rather than the presider's chair was one of those liturgical innovations that was supposed to show the folks at Mass that Father is just one of the guys. It's the liturgical equivalent of 65 year old's using "dude" and "wasup?" with teenagers in order to make the teenagers think that the geezers are hip. Very embarrassing. . .for the teenagers. More than anything it is a form of what I call "liberal clericalism," that is, the use of clerical power against Church authority in an effort to undermine that authority. You see examples of this all the time when priests alter the wording of the Mass in order to be "inclusive" or to show that the priest isn't really the priest but a regular Catholic just like you. The irony of abusing clerical power to usurp the abusive use of clerical power usually escapes the abuser. What these gestures really demonstrate to the people at Mass is that Father is the priest and has the power (though not the authority) to alter rubrics at his whim. Just try talking to a priest when he does this sort thing. . .you'll get a face full of clericalism right quick!
Leaving the pulpit/ambo to preach is not in and of itself an abuse. If the priest leaves the pulpit to preach it should be for no other reason than to help the congregation hear and understand the homily. In other words, if the priest is preaching away from the pulpit, it should be for the sole benefit of the congregation. If the homily is delivered in this way so that Father might be even more the center of attention, or to give Father a thrill, then it should be avoided. I attended Mass once where the priest was The Star of the Show. He grabbed a Mr. Micorphone and spent an hour walking around the church warbling cheesy hymns about love. This told me several things about this priest: 1) he couldn't be bothered to prepare a real homily; 2) he sees himself and his ministry as a stage act to be applauded (the congregation obliged); 3) he has no idea what a homily is or is supposed to be; 4) he couldn't give a damn if his people went another week without hearing the Word preached. Sad, very sad. At this same Mass, the priest consecrated Eggo waffles. Literally, they were Eggo Waffles right out of the box. Breakfast, ya know. This same priest went outside to smoke during communion, leaving the distribution to several lay women. Communion was presented to the people in large aluminum bowls where we were invited to "chip and dip" the sacrament. He also kept the congregation well past time to go singing "Happy Birthday" and "Happy Anniversary" to several parishioners. I know another priest who makes a special effort to approach members of the parish who have complained about the chaotic nature of the peace and picks them out for his special attention. He does it, as he told me "to piss them off." As my novice master used to say when he heard about these kind of abuses: "It's all about ME! It's all about MMMEEEEE!"
6). My parish priest told me and my fiancee that we couldn't use a unity candle during the wedding. Is this right?
Yes. And good for him! The unity candle is an invention of the Catholic religious good industry. (like blue vestments and over-the-chasuble stoles). Its use is not part of the liturgy of the Sacrament of Matrimony. I've been very, very lucky with the few weddings I performed in Texas that the couples I worked with understood the liturgy and never demanded that we do anything outside the liturgy. A couple's wedding day is most certainly "their day," but this doesn't mean that they get to shape a sacrament of the Church anyway they like. Brides are particularly bad about asserting their preferences for music and liturgical color for a wedding. I know a priest who refused to preside at a couple's wedding because the bride wanted him to wear matching teal vestments! She simply could not understand why he was being so hateful on "her day." There are legends among priests about brides demanding inappropriate kinds of music, that flowers be placed on the altar, that the vows be changed to reflect feminist ideology, that the father or mother of the bride be allowed to preach the homily, that the moms and dads be allowed to renew their vows during the liturgy, that non-biblical readings be used. . .and on and no.
The only thing I have ever had to get nasty about is the use of flash photography during the sacrament. For some reason, family and friends think that it is appropriate to spend the liturgy snapping pictures. This is an affront to the solemnity of the occasion and should be absolutely forbidden. The bride and groom are just folks, not celebrities. You are guests at a Catholic sacrament, not paparazzi at a move premiere! I know a priest who was asked to "redo" the consecration of the bread and wine b/c a guest missed "the shot."
Boy, have you ask the right priest about this! Having spent most of my life in the deep, fundamentalist Protestant South, I am intimately acquainted with the notion of a "personal relationship with Jesus." This phrase has a simple semantic meaning and a rhetorical use. The simple meaning is that we are all as individuals invited by God to encounter Jesus as a person. Now, this is rather difficult since Jesus lived over 2,000 year ago. . .afternoon tea with Lord is temporally impossible. Fortunately for us, Jesus arranged for us to meet him personally in the sacrament of the Church, most intimately in the Eucharist. We meet the person of Jesus in the Eucharist as persons ourselves--person to person, as it were. This means that the entire liturgy of the Eucharist is our chance to encounter the Risen Lord by offering ourselves through him and with him as "acceptable sacrifices." At once, with him, we are priests, victims, and the thankful beneficiaries of his "once for all" sacrifice on the cross.
Now, in my neck of the woods, the phrase "personal relationship with Jesus" has a number of rhetorical uses. Most broadly, the phrase is used to indicate that you have "been saved" by "accepting Jesus into your heart as your personal Lord and Savior." This is a pithy slogan that captures the fundamentalist Protestant idea that what matters to MY salvation is MY encounter with MY Lord. The emphasis is on ME and Jesus. This is a reaction to the Catholic teaching that we encounter the Lord most fully in the sacrament of the Church: all of US come together as one Body in Christ. What upsets our Protestant friends is the notion that we are saved as a Body rather than saved as individuals. Worried that we might come to think that membership in a denomination (Baptist, Methodist, etc.) is what saves us from Hell, Protestants emphasize the necessity of each of us coming to know Christ individually. Of course, the Roman Catholic Church is not a denomination. She is the Church, the Body; so, belonging to the Catholic Church is what it means to be a member of the Body of Christ that will be taken to Heaven. I am not saved; WE are.
The phrase is also used rhetorically to emphasize MY authority in religious matters over and against the authority of any ecclesial body. My denomination can teach and preach and make whatever rules it wants to. What matters for ME and MY salvation is MY personal relationship with Jesus. Obviously, this is a particularly American development that introduces a completely alien philosophy into the Christian tradition: democracy. In Protestant denominations almost everything can be put up for a vote to determine its truth, goodness, and beauty. Nothing is spared the scrutiny of a majority vote, including the applicability of the authority of scripture and tradition to our contemporary circumstances. The dangers here are legion. Fueled by a desire to appear "relevant" and up-to-date, one denomination after another has abandoned the classical catholic tradition in favor of modernist fads. Against centuries-old teachings, they have approved by majority vote abortion, contraception, same-sex marriage, sexual activity outside of marriage, divorce, female clergy, historical-critical-linguistic criticism of the Bible, syncretistic liturgies and on and on. Without the Church, the teachings of the apostolic faith, the interpretative magisterium, and the sacraments, Christians in a group become little more than a theological debating club.
For Catholics, there is only one way to establish a personal relationship with Jesus: establish a personal relationship with his Body on earth, the Church. . .more specially, the Catholic Church.
2). You post political stuff sometimes and I wonder why you think priests have a right to talk politics. Shouldn't you just stick to religion?
No, I shouldn't nor should anyone else. The idea that our faith-lives and our political-lives should exist separated by a giant wall is a particuarly insidious philosophy that deprives us of our chance and our duty to bring the whole person into our citizenship. We cannot exist as multiple personalities: a faith personality, a political personality, an academic personality, etc. This is a mental disorder that privileges secular worldviews by supressing religious ones. You will rarely find someone who holds this idea who at the same time believes that religion is beneficial to our society. The American notion of separation of church and state was articulated and written into the US Constitution as a way of preventing the state from creating an established church on the model of the Church of England. Without the establishment clause we would have an official American church, probably the Episcopal Church! The establishment clause is meant to free the church from state interference. It is not meant to free the state from church influence. Secularists have been extraordinarily successful in persuading successive Supreme Courts that the establishment clause prevents churches from "meddling in politics" or even having a legitimate say in civil discourse. If you are crippled as an indiviudal when you adopt the multiple-personality approach to politics and religion, how much more crippled are we when we adopt this approach as a nation!
As a priest, I am duty-bound to teach and preach the Catholic faith as the Church's magisterium interprets it. When political matters impinge on religious and moral questions, I am free to teach and preach that faith. Ninety-nine percent of the time this happens, all I can offer is guidelines and advice. I am no more qualified or empowered to order Cathlics to vote for or against Candidate X than I am to order a nuclear strike on the Itailian postal service. I try as hard as I can to follow the social teachings of the Church in my politics. This means that I am a registered Independent who usually votes Republican. However, the GOP fails on any number of counts to capture the Catholic social ethic. President Bush's approval and use of torture in the war on terror is an abomination to human dignity. The Democratic Party's worship of the god of abortion is beyond reprehensible and reaches well into the demonic.
In so far as politics is about the use and abuse of civil power, the Church is always obligated to defend the poor, the oppressed, "the least" of the Lord's people. This means standing up for those who often find their innate dignity as creatures of God violated by the powerful. Old Testament prophets regularly and frequently condemned whole cities and nations for failing to take care of widows, orphans, foreigners, and the poor--all those who have no family or friends readily available to help them. Whether it's the government's job to do this is a political question open to public debate. Religious people cannot be excluded from the debate on the grounds that faith and politics are best kept lcoked in separare rooms.
3). You've mentioned many times your conversion from being a radical to being a conservative. Catholic. How did that happen?
First, I am not a conservative Catholic. I am an orthodox Catholic. One can be a perfectly faithful liberal Catholic. Being a faithful liberal Catholic is the US in 2009 is extraordinarily difficult because what it means to be liberal these days often means opposing most of the Church's moral teaching. However, it's possible. Being a conservative Catholic is easier because political conservatives usually embrace the core of Catholic moral teaching. Being an orthodox Catholic is a huge headache in our current political climate. Witness the recent presidential election and mourn.
If I had to put a date on my conversion from being a secular liberal to an orthodox Catholic, I would have to say that it happened in my first semester of seminary in 2000. One of my doctoral areas of speciality is critical literary theory. I was steeped in the postmodernist ethic of relativism, social constructivism, and identity politics. I began to notice in my novitiate that those in the religious life who held to these notions were often the ones who caused us the most trouble in terms of living out our vows. At the time, this disturbed me, but I managed marshalled my philosophical leanings and invoked the gods of subjectivism. Once I was in seminary, I saw these leanings being invoked by professors of Catholic theology against the tradition of the Church and wondered why those espousing these ideas remained in the Church. This disconnect roused my deeply engrained sense of justice, and I started asking questions. . .not always so politely, mind you. The reaction my questions received from some of these liberal professors sounded exactly like the right-wing facists I battled against in college. The hypocrisy of liberals suppressing legitimate academic inquiry shocked me. Then I did some soul-searching and remembered that I myself often used oppressive rhetoric and tactics (contra my professed liberalism) to silence anyone who failed to applaud my radical leftist agenda. That realization of personal hypocrisy and inconsistency broke open Pandora's Box, and here I am.
4). Any luck finding a publisher?
Yes! Well, I should say that I have been contacted by an acquisitions editor of a large Catholic publishing house and asked to submit proposals for books. Right now, all I can manage is a proposal for a book of contemporary Catholic devotions like the Litany of the Holy Name posted below. We'll see where it all goes. . .
5). From my Facebook account: is it OK for the priest to sit in the congregation during Mass rather than in the presider's chair? Is it OK for the priest to preach away from the pulpit ,like walking around the church?
No and no. Sitting in the congregation rather than the presider's chair was one of those liturgical innovations that was supposed to show the folks at Mass that Father is just one of the guys. It's the liturgical equivalent of 65 year old's using "dude" and "wasup?" with teenagers in order to make the teenagers think that the geezers are hip. Very embarrassing. . .for the teenagers. More than anything it is a form of what I call "liberal clericalism," that is, the use of clerical power against Church authority in an effort to undermine that authority. You see examples of this all the time when priests alter the wording of the Mass in order to be "inclusive" or to show that the priest isn't really the priest but a regular Catholic just like you. The irony of abusing clerical power to usurp the abusive use of clerical power usually escapes the abuser. What these gestures really demonstrate to the people at Mass is that Father is the priest and has the power (though not the authority) to alter rubrics at his whim. Just try talking to a priest when he does this sort thing. . .you'll get a face full of clericalism right quick!
Leaving the pulpit/ambo to preach is not in and of itself an abuse. If the priest leaves the pulpit to preach it should be for no other reason than to help the congregation hear and understand the homily. In other words, if the priest is preaching away from the pulpit, it should be for the sole benefit of the congregation. If the homily is delivered in this way so that Father might be even more the center of attention, or to give Father a thrill, then it should be avoided. I attended Mass once where the priest was The Star of the Show. He grabbed a Mr. Micorphone and spent an hour walking around the church warbling cheesy hymns about love. This told me several things about this priest: 1) he couldn't be bothered to prepare a real homily; 2) he sees himself and his ministry as a stage act to be applauded (the congregation obliged); 3) he has no idea what a homily is or is supposed to be; 4) he couldn't give a damn if his people went another week without hearing the Word preached. Sad, very sad. At this same Mass, the priest consecrated Eggo waffles. Literally, they were Eggo Waffles right out of the box. Breakfast, ya know. This same priest went outside to smoke during communion, leaving the distribution to several lay women. Communion was presented to the people in large aluminum bowls where we were invited to "chip and dip" the sacrament. He also kept the congregation well past time to go singing "Happy Birthday" and "Happy Anniversary" to several parishioners. I know another priest who makes a special effort to approach members of the parish who have complained about the chaotic nature of the peace and picks them out for his special attention. He does it, as he told me "to piss them off." As my novice master used to say when he heard about these kind of abuses: "It's all about ME! It's all about MMMEEEEE!"
6). My parish priest told me and my fiancee that we couldn't use a unity candle during the wedding. Is this right?
Yes. And good for him! The unity candle is an invention of the Catholic religious good industry. (like blue vestments and over-the-chasuble stoles). Its use is not part of the liturgy of the Sacrament of Matrimony. I've been very, very lucky with the few weddings I performed in Texas that the couples I worked with understood the liturgy and never demanded that we do anything outside the liturgy. A couple's wedding day is most certainly "their day," but this doesn't mean that they get to shape a sacrament of the Church anyway they like. Brides are particularly bad about asserting their preferences for music and liturgical color for a wedding. I know a priest who refused to preside at a couple's wedding because the bride wanted him to wear matching teal vestments! She simply could not understand why he was being so hateful on "her day." There are legends among priests about brides demanding inappropriate kinds of music, that flowers be placed on the altar, that the vows be changed to reflect feminist ideology, that the father or mother of the bride be allowed to preach the homily, that the moms and dads be allowed to renew their vows during the liturgy, that non-biblical readings be used. . .and on and no.
The only thing I have ever had to get nasty about is the use of flash photography during the sacrament. For some reason, family and friends think that it is appropriate to spend the liturgy snapping pictures. This is an affront to the solemnity of the occasion and should be absolutely forbidden. The bride and groom are just folks, not celebrities. You are guests at a Catholic sacrament, not paparazzi at a move premiere! I know a priest who was asked to "redo" the consecration of the bread and wine b/c a guest missed "the shot."
05 January 2009
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.
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.
+
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).
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.
+
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?
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.
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.
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.
04 January 2009
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?
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.
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!):
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. . .
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!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."
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. . .
03 January 2009
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. . . ;-)
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?
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.
+
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.
+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.
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.
+
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.
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).
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).
02 January 2009
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!)
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.
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.
01 January 2009
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!
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.
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.
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