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    Fr. Joseph Jenkins

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Denying Biden Communion

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The Breaking News Story

A lot has been reported about former Vice President Joe Biden being refused Holy Communion at St. Anthony Catholic Church in Florence, South Carolina on Sunday because of his permissive public stance toward the aborting of unborn children.  Such liturgical matters are preferably left private between a person and his church.  However, the priest fulfilled his moral duty precisely because Biden is a celebrity and such matters are immediately reported by the media.  If he were an ordinary churchgoer in the parish it is likely the priest would not know his stance against human life and he would have received the sacrament; yes, even though it would have convicted him secretly and spiritually before Christ.  Similarly, if his views were only known to his priest confessor, that priest would have been required to give him the Eucharist so as not to violate the seal of confession.  But given this situation, as a politician he not only adds his votes among others but is an active enabler for the murder of human beings (a truth which he supposedly believes in “personally”).  More monstrous than those who deny the humanity of the unborn are those like Biden that straddle the fence.  On one hand he says that he agrees with Church teaching and personally opposes abortion; on the other he refuses to impose his moral views upon others and politically enables what he evidently understands to be the murder of human beings.  Really, many of us have a hard time believing this?  Like the famous video of so-called “Catholic” politicians in New York laughing and applauding legislation to allow nine-month pregnant women to abort their babies— any faith they say they have is feigned, soured, not real— you cannot serve two masters.  You should not make yourself available to receive the bread of life while eagerly helping to feed children to demons.

He does not have to respond to reporters about the incident because his actions and kowtowing to Planned Parenthood speaks volumes. Rev. Robert Morey said afterwards, “Sadly, this past Sunday, I had to refuse Holy Communion to former Vice President Joe Biden. Holy Communion signifies we are one with God, each other and the Church. Our actions should reflect that. Any public figure who advocates for abortion places himself or herself outside of Church teaching. As a priest, it is my responsibility to minister to those souls entrusted to my care, and I must do so even in the most difficult situations. I will keep Mr. Biden in my prayers.”

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The priest denied him the sacrament because he knew that it would bring down God’s judgment upon him.  The priest acted out of love, not enmity.  He also knew that the occasion had been politicized.  Every photo of Biden receiving Holy Communion falsely advertised that he was a good Catholic and that he and his views had the endorsement of the Church.

What Does the Church have to Say?

The following three citations have been heavily informative to my approach to the question of politicians and the reception of Holy Communion.

Canon 915 states: “Those upon whom the penalty of excommunication or interdict has been imposed or declared, and others who obstinately persist in manifest grave sin, are not to be admitted to Holy Communion.”

Cardinal Ratzinger wrote in 2002:  “Regarding the grave sin of abortion or euthanasia, when a person’s formal cooperation becomes manifest (understood, in the case of a Catholic politician, as his consistently campaigning and voting for permissive abortion and euthanasia laws), his Pastor should meet with him, instructing him about the Church’s teaching, informing him that he is not to present himself for Holy Communion until he brings to an end the objective situation of sin, and warning him that he will otherwise be denied the Eucharist.”

Cardinal Francis Arinze stated in 2004:  “The norm of the church is clear, the church exists in the United States— there are bishops there, let them interpret it.”  When asked if a priest should withhold communion to an “unambiguously pro-abortion” politician, he answered, “Yes.”  “If the person should not receive communion, then he should not be given it.”

Priests under Pressure

Priests who are commanded by their Ordinaries never to withhold the sacrament are being told not to love as they should and to be silent in the face of the “holocaust” of innocents.  Indeed, they are censured for making comparisons or allusions to other forms of mass murder or genocide.  Policies, written and verbal, instruct parish priests that they must NEVER refer to one politician as pro-abortion and another as pro-life in homilies.  They came speak generally about values but not to make matters personal.  The impression is that we do not want to upset people.  We do not want to appear as partisan. We do not want to see an attendance drop or loss in revenue.  The subject is far deeper than what canon law stipulates.  The passivity and silence of bishops on this matter of giving communion to pro-abortion politicians is systemic of the same malaise that condones silence and ineffective action against active homosexuals and pedophiles among the priests and bishops.  When we should be champions of the truth; we hide behind lawyers and employ the verbiage of misdirection.  We have made ourselves hypocrites when we should be sentinels for Christ.  Called to a courageous faith and to take up crosses in following Jesus; too many are afraid and seek to play it safe.  Priests are intimidated and threatened to be quiet and not to act.  There are even rumors that despite the encouragement of Pope Emeritus Benedict XVI, policies are being assembled that will further restrict the actions of good priests but will also erase their proclamations on social media. Most dioceses stipulate that priests cannot give media interviews and must relay requests to chanceries.  I suspect some of these fearful upper Church authorities were those that looked the other way when it came to the ravaging upheaval of rogue bishops like McCarrick, Bransfield and others.  Claiming to respect the sanctity of life and then shutting down practical initiatives to save babies will not wash with God and will one day be condemned by those who judge the wrongs of history.  There will be no hiding.

What is a True Disciple of Christ?

Biden has stated, “I’m a practicing Catholic. I practice my faith, but I’ve never let my religious beliefs, which I accept based on Church doctrine . . . impose . . .  on other people.”  This is essentially nonsensical.  Although supported in the past, he has now denounced even the Hyde amendment.  Catholic faith must always be lived out in obedience to the law of God and in a love of the Lord that is realized in charity.  Christianity is not tolerant of immorality or sin.  Freedom is not license but fidelity to the truth.  Faithfulness is more than sitting oneself in a pew once a week; it is also taking the Christian kerygma or Good News in mission to the world around us.  Pope John Paul II defined this message as the Gospel of Life.  We are to convert the world, not to allow the world to convert us.  We are to bring Christ’s light to the culture of death where we find ourselves.  A believer is to be a person of strong character.  His faith and values has importance in the lives of others; compromise is a failure to truly believe and definitely to love others. While the sanctity of life is constitutive of the Gospel, the issue of abortion is more than a sectarian issue; it is a human rights concern . . . none of us has the liberty to kill or to enable the termination of innocent human beings. How can we say AMEN to the hidden presence of Jesus in the Eucharist when we deny the hidden presence of the child in the womb made in his image?

Facing Ambiguity and Opposition

Those who possibly think differently on this matter have also been reported in the news.

Pope Francis, has attacked abortion in the harshest terms, equating efforts at abortion to mobs “hiring a hit man.” He is clearly defining it as murder.  However, he has also intimated that communion should not be withheld from practicing Catholics based on what they do and do not believe.  He wrote in 2013, “The Eucharist  . . . is not a prize for the perfect but a powerful medicine and nourishment for the weak.”  What he gives, he takes away.  The Holy Father’s efforts at ambiguity continue.

Cardinal Wuerl stated years ago in reference to Speaker Pelosi that he disagreed with holding back communion to manifestly pro-abortion politicians which he equated as “Communion wielded as a weapon.”  “We never – the Church just didn’t use Communion this way. It wasn’t a part of the way we do things, and it wasn’t a way we convinced Catholic politicians to appropriate the faith and live it and apply it; the challenge has always been to convince people.  There’s a question about whether this canon [915] was ever intended to be used.”  He stated:  “I stand with the great majority of American bishops and bishops around the world in saying this canon was never intended to be used this way.” Back in 2009, Cardinal Wuerl said that he thought “we’ve been making progress” in conveying the pro-life message to the Democratic Party and that “There was just a setback with the distraction of Communion.” However, today the party’s pro-life representation in national government is now all but extinguished.  This essentially continued the policy of Cardinal McCarrick in Washington.  We may remember the infamous memo presented to the USCCB by Cardinal McCarrick which essentially falsified and reversed the message from Cardinal Ratzinger.

Cardinal Cupich bluntly dismisses the mandate of canon 915 in a rather defeatist manner, “I think it would be counterproductive to impose sanctions, simply because they don’t change anybody’s minds.”

Past USCCB advisor John Carr asserted that “it’s a big loss for our faith and for our church, either way, when the Eucharist becomes a source of division instead of unity. In my view, denying communion to people for their public stances is bad theology, bad pastoral practice and bad politics.”

Faithful America is an organization demanding that Fr. Morey’s bishop force him to apologize to Biden and immediately direct all other priests not to deny communion based on politics. “When hate groups purport to speak for Christianity, we act. We challenge the Catholic hierarchy in the United States to live up to the inspiring words of Pope Francis and we stick up for courageous Christian voices for fairness and freedom in every denomination.”  (But is the killing of children just a political issue or is it a HUMAN RIGHTS issue?)

A Reflection on the Lord’s Prayer

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Having celebrated this morning the memorial Mass for St. Francis of Assisi, I am inspired by the votive Gospel reading (Matthew 11:25-30) to reflect upon the Our Father. This may seem a bit odd as the reading was not about the Lord’s Prayer, per se, but rather a different albeit neglected oration with similar attributes. Jesus announces, “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. Yes, Father, such has been your gracious will.” This much, any of us as believers could recite. However, unlike the Our Father, this was Jesus’ personal prayer. There was no request to teach the gathering how to pray. The Lord’s Prayer is given to us as one that reflects the human condition of weakness and sinfulness. Like us, Jesus will be tempted in his humanity; unlike us, he will surrender himself into the hands of the evil one so that we might be delivered. The prayer here speaks of his unique identity as the divine Son of God: “All things have been handed over to me by my Father. No one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son wishes to reveal him.”

Note that it begins much as does the Lord’s Prayer as an oration of praise addressed to the Father. Heaven is also mentioned although here it is clear that he has lordship over both heaven and earth. We are given a quick glimpse of our Lord’s relationship as “the Son” to the Father. This is not figurative language or pure analogy. It is expressive of his very identity. (Note that at his baptism in the Jordan the identity of Christ as the beloved only Son of God is revealed; when it comes to our baptism, our identity is changed— we become adopted sons and daughters to the Father.) We are summoned as “children” to trust God in our communication with him and in the life of faith. Ours is not a detached or malicious deity. He loves us and wants the best for us, which is union with him. Suffering and death come into the world through sin. While the dark mysteries are not immediately brushed aside, we have in Christ one who is in solidarity with us. Indeed, by enduring the price of sin, he redeems us. A distinction must be made between the active and passive will of God. The Father did not send his Son into the world because he directly willed for him to be tortured and murdered. That would image God as monstrous. The reason or motivation for his coming is made clear in the reading: “Yes, Father, such has been your gracious will.” The mission of Christ is to be faithful to his Father’s will— to do whatever it takes to fulfill the divine saving plan. Both here and in the Our Father, the providence of God is accentuated, “thy will be done.” The reading continues: “All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.” We know that his situation is not entirely comparable to our relationship with the Father because we are purely human and Jesus is the second person of the Holy Trinity. He is God made man. Nevertheless, he gives us something of his relationship as our own.

Interestingly, this prayer in Matthew appears in the Gospel again tomorrow (Saturday, the 26th Week of the Year, Cycle 1) albeit from Luke 10:17-24. Prior to the prayer, the text states: “At that very moment he rejoiced in the Holy Spirit . . .” This is an important lesson for us as the great Christian revelation is that of the Trinity. Jesus reveals to us the face of God. He patterns for us how we are to pray to the Father, through the Son and by the Holy Spirit. Our Lord prays in the Spirit. Saturday’s text from Luke also precedes the prayer of Jesus with the return of the seventy-two disciples sent out by the Lord. We are told they come back rejoicing and say, “Lord, even the demons are subject to us because of your name.” Jesus responds, “I have observed Satan fall like lightning from the sky.” A link can be drawn between this and the ending words of the Our Father where we pray “deliver us from (the) evil (one).” Ours is a jealous God. He will not share us. If we belong to him then the devil can have no part of us!

More than any other prayer, the oration that is held in common by all Christians is the Lord’s Prayer or the Our Father. While there are a few variant English translations, we all recognize it and it is a staple in our liturgies. It is the one prayer that we have memorized. Until recent times, most Catholics could also recite the Our Father in Latin, something which the Vatican still promotes so that visitors to Rome from around the globe can recite this prayer in unison. Note that the prayer for peace and its sign is placed immediately after the Lord’s Prayer in the Mass. This is no accident as both the ritual and the prayer from the lips of Christ immediately signifies the unity of the believing community in Christ. We should exhibit caution that while it is memorized, we should never say it mindlessly or mechanically. We would not want to lose sight of the treasury of prayer types that make up the whole. It has been called the perfect prayer. Our Lord gives it to us as both as a prayer to be said and as a formula for other prayers. These are words that we must make our own if it is to be a true dialogue with God. It is the one prayer that is essential to a person’s daily prayer and spiritual life as a Christian.

During the Sermon on the Mount, our Lord introduces the Our Father. “In praying, do not babble like the pagans, who think that they will be heard because of their many words. Do not be like them. Your Father knows what you need before you ask him” (Matthew 6:7-8). Why did the ancient pagans babble with many needless words? First, they were speaking to a false deity. As such they were really talking to themselves, trying to convince themselves, despite their frustration that someone was listening. Nevertheless, there was no response— no intervention— just a painful silence. Second, some of the pagans believed that if they could stumble upon the true name of God then all their wishes would be granted. They literally babbled long strings of nonsense words for this purpose. This was no genuine speaking in tongues, but a one-sided and deliberate effort at magic or sorcery so as to manipulate the deity. It was not intelligent conversation just fruitless gibberish. Nothing came from it. Third, some sought to pamper God just as they did people of power or high station or wealth. They were moved not by a desire as creatures to give praise to the Creator; no, this was simply an effort to ingratiate themselves so as to court favor. Such people were often very weak and fearful in character. The more anxious they became the more they talked and talked and talked. Fourth, the pagan priests in particular would often shout and repeat their petitions— almost as if their deity were deaf or had to be convinced to respond. This stood in stark conflict with the intimate union that Jesus shared with us by giving “his” Father to us as “our” Father and suggesting a back room, hidden away, as the best place to privately pray.

Note that those who know each other often need few words. I have known long-term spouses that can communicate to each other with a look or a nod. God knows us better than we know ourselves. He knows what we want. More importantly, he knows what we need. He hears all prayer, even that which is said in a whisper while we are alone. We do not have to make a big show about prayer and faith. The main thing is that it remains real. The Lord’s Prayer helps us to render true prayer.

Certain anti-Catholic critics will use our Lord’s spurning of the babbling prayers of the pagans to attack upon our recitation of the rosary. But such an argument collapses as there is definite content to the rosary, i.e. the mysteries of faith. Others, particularly the “once saved, always saved” apologists will argue against persistence in prayer. This latter view crumbles because we are urged to pray always. Note the story about the mistreated widow in Luke 18 who prevails against an unjust judge because of her persistence in wanting justice. Jesus commends her to his listeners. If she can find justice from a bad judge, just imagine how well our petitions will fare given that the divine judge is all good and loving. Our Lord tells his listeners not to lose heart when they pray and that it is a “necessity for them to pray always without becoming weary” (Luke 18:1). Patience and persistence is really more for our sake than for God’s. While the Christian will humbly acknowledge divine providence, our petition prayers ideally express what we really want, the desires of our hearts. This speaks immediately to our relationship with the Lord. Is Christ our true treasure? Do our hearts belong to him? What do we really want? God knows what we really need. It has been said that God answers all prayer. A catechist friend teaches, “Sometimes the answer is yes, sometimes no and sometimes not now.” I would add that often the asking itself is the true answer as it breeds a sense of dependence upon the divine. When the answer does come it is often a gift unexpected but what we really need.

I think part of the answer for which we are looking is hidden in the Catholic mystery of purgatory. We are taught that this purification rightfully begins in this world. Often we pursue penance and various mortifications. But we are also purified and transformed in our daily life of prayer. The response of God and his timing brings us to a continual conversion or changing by grace. This is also expressed in the Our Father, to put on Christ, to have the will of the Father. Any questioning experiences a reversal. Those least enlightened and transformed will ask, “Why doesn’t God give me right now what I want?” The person who has walked with the Lord for a while will ask, “Why is it that I am still restless and fail to want what God wants in my life?”

Christianity is not sorcery and the Our Father is not a magical incantation. Christianity is the end to magic and superstition. The words of the Lord’s Prayer are precious but they also constitute a formula to assist us in putting together our own personal words when we pray. Further, prayer is a back-and-forth operation. We talk to God and then we pause and find quiet in ourselves to listen for God’s whispering to our souls. This is not self-deception. It is something wondrous and real. The conversation with God must be authentic if it be constitutive of a worthwhile and personal relationship in faith. Remember that Catholic-Christianity is not a book religion or one of philosophy and rules. At its very heart, Christianity is a personal and communal relationship with a person, with the saving Lord. It is Jesus who draws us into the mystery of the Trinity. He is our mediator to the Father. Remember, our orations are made to the Father, through the Son and by the Holy Spirit.

How are we to pray?

“Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread; and forgive us our debts, as we forgive our debtors; and do not subject us to the final test, but deliver us from the evil one” (Matthew 6:7-13).

1. To Whom is Our Prayer Addressed?

As mentioned before, we address the Father as a people who have been brought into a more intimate relationship with God. We are not merely creatures appealing to the Creator but adopted sons and daughters to our heavenly Father, kin to Christ and children of our Queen Mother Mary. We are invited into the family of God. The Holy Spirit makes possible this saving faith. Otherwise, neither believing nor prayer would be possible. While we are naturally wired for God as demonstrated by all the efforts at sacrifice and worship toward a deity around the world and throughout human history; the God of the Jews is revealed as a loving Father. He is the Abba or “papa.” We are his little children. It is this God who surrenders his only Son so that we might be saved from our sins. Jesus is conceived by the Holy Spirit. He works his miracles by the Holy Spirit. He raises himself from the dead by his own power, the Holy Spirit. The Spirit of God is extended to us in faith and baptism. We become temples of the Holy Spirit— a people regenerated or “born again.”

Our posture as we approach the Father in prayer is not comparable to the oppression humanity endured as the devil’s property. Redeemed or bought at great price, we are no longer slaves but sons and daughters.

“For those who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, through which we cry, ‘Abba, Father!’ The Spirit itself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him” (Romans 8:14-17).

Note that we address God by denoting that he is in heaven. Heaven is by definition where God is. One might even say that God is heaven. Those who would live in heaven must live in God. The Trinity will be our eternal home.

“As proof that you are children, God sent the spirit of his Son into our hearts, crying out, ‘Abba, Father!’ So you are no longer a slave but a child, and if a child then also an heir, through God” (Galatians 4:6-7).

We are literally heirs to the kingdom of heaven. It is in Christ and by grace that we will be divinized— members of the family of God.

2. Summoned to Give Glory to God with the Angelic Hosts.

The angels of God always keep their sights upon God and give him eternal glory. We are invited into this chorus of praise. Our rejoicing comes with the acknowledgment of God’s holiness, “. . . hallowed be thy name!” At Mass we have the Sanctus where we cry, “Holy, Holy, Holy.” Holiness is more than a description of God or a divine attribute. One might regard it as a name. Indeed, the Trinity is intimated by the Sanctus, the triune holy God; he is three co-equal divine persons in one God or divine nature. What is holiness? It signifies something of the divine otherness. When possessed by men they are transformed into the likeness of Christ. Saints are not self-made and it is so much more than being good. Foremost, a saint is a sinner that has been forgiven. God extends something of his own mystery and plants himself into the souls of men. We become temples of the Holy Spirit and new Christs for a world that still needs to encounter Jesus.

The pattern when praying is always to begin with praise. It conveys the basic posture of the creature to the Creator and the Son to the Father. Other forms of prayer will eventually pass away. Giving glory and praise to God is not only foundational to the spiritual life but to the order of creation. The sung praises of the heavenly hosts is the symphony or music of all rightly disposed creation. If there is a discordant note or break in the harmony, such is reserved for the devil and his indentured pawns. Those who keep faith with Christ have every reason for their “sure and certain” hope. The righteous man or woman (not self-righteous) knows joy even before crossing the threshold from this world into the next. He or she already carries something of eternal life.

The Mass gives us the Gloria, a wonderful expression of praise which ushers forth a real sense of the Church in pilgrimage giving praise in unison with the Church in heavenly glory:

Glory to God in the highest,
and on earth peace to people of good will.
We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory,
Lord God, heavenly King,
O God, almighty Father.
Lord Jesus Christ, Only Begotten Son,
Lord God, Lamb of God, Son of the Father,
you take away the sins of the world, have mercy on us;
you take away the sins of the world, receive our prayer;
you are seated at the right hand of the Father, have mercy on us.
For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father. Amen.

It is a peculiar but authentic side-effect in the spiritual life that when the creature (the lesser) gives glory to the Creator (the greater) that something of the divine shines back upon the one rendering praise. We laud God as holy and thus make ourselves into recipients of his holiness. That which is praised, is shared or reflected back. We can only be saints because we participate in the holiness or divine otherness that is God. The one human person that supremely participates in this holiness is the Virgin Mary. She is preserved from sin and made holy because the All Holy One enters the world through her. She becomes an exemplar for God’s other children as to how we can be transformed by grace. Note the humble posture of Mary in Scripture. The pattern of praise that Jesus sets for us is realized in his first disciple. The Church echoes her daily in the Magnificat when reciting the Liturgy of the Hours: “My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior for he has looked with favor on his lowly servant.”

3. It is in Giving that We Receive.

The liturgy, our prayers and even the life of charity consist of elements of giving and receiving. “Thy kingdom come, thy will be done, on earth as it is in heaven.” The pattern is clear. The kingdom breaks into the world through the person of Christ. Then we respond by taking up our crosses and following him. The obedience of those on earth should mirror the fidelity found in heaven. The back-and-forth and the many prayer types in the Our Father also find witness in the great prayer of worship, the Mass. We encounter the Lord in his Word and we respond with praise and alleluia. The Gospel is proclaimed and we respond with affirming the Creed and petitions. God has given us the grain of the field and the grapes of the vine. We take them and make them into bread and wine. Next, we offer them to God that they might become the body and blood of Christ. Given to us again, we offer the Lord to the Father as the one acceptable sacrifice. He gives it back once more for Holy Communion. We take what we have been given and then give it to others as a people sent on mission. We cooperate with God but the initiative remains with God. We would have nothing to offer— we would be nothing— apart from the movement of God and his gifts to us. While we are called to obedience and to be sentinels of the kingdom, the kingdom of God breaks into the world according to his providence and not by human labor and whim.

This reception requires reflecting upon what the Lord says and does for us. Otherwise, we would be hard-pressed to know his will in our lives. Many people think they are good but, separated from the Lord they do not know how to be good. A son or daughter might advocate euthanasia for a parent suffering pain. A husband might urge contraception to his wife because of pressing financial worries. A friend might suggest to another teen an abortion because of unplanned pregnancy. They might all think they are doing right; however, they are easily led astray when separated from the Church and the content of the Good News (the Gospel of Life).  Formation in the faith, along with prayer and reflection, give us divine guideposts as to how we should live and act.  Otherwise, genuine love is replaced by a terrible and false compassion.

We must all be alert to the danger of devaluing prayer from a dialogue to a soliloquy. Are we communicating with God and allowing him to speak to us? Are we talking to ourselves and simply mimicking God with what we want to hear? While obedience plays an important part in Catholic discipleship, we are not mindless robots or soulless ants. The hands of the soul must be outstretched to receive what the living Word would give us. Indeed, the true disciple hungers for the truth that God wants us to receive and to know. Disposition and appropriation are vital. We must be ready for what God wants us to have. We must make what God offers our own, before any selfish desires or human fears. The pain at the end of a person’s life might be the means of a final purification so as to see God. The self-donation of spouses in the marital act may give their union it’s most precious gift and preserve their union. The unborn child regarded as an inconvenience or an accident may prove to be the person who most loves us in return and makes a positive difference in what would otherwise be a lonely life filled with regret. We have to know God’s will, even in the face of sin, and then trust God’s will in a childlike manner.

Christians should regularly open the Scriptures. It is God’s inspired Word. When we read or hear the Word of God there is a human-divine encounter. Every meeting with God changes us— if we are open— if we want to be in right relationship with God. Catholics should also know their catechism and look up all the attached Scripture passages. There is also utility in following the daily readings of the Mass as well as looking at the prayers. We are people called to both a personal and a corporate faith. We pray alone, among a few friends or family and with the community of faith at the Lord’s Supper (the Mass). The Mass is a participation in the marriage banquet of heaven. Christ is the groom and the Lamb of God. The Church is his bride. Christ instituted the Church so that we would have each other and to insure that his truths and sacraments would not be lost in the passage of time. The kingdom of God breaks into the world, first through the person of Christ and now through the Church, his mystical body.

4. Supplication Emerges from Our Dependence upon God

“Give us this day, our daily bread.” The first prayer that we learn as children is one that comes naturally— intercession and petition. A child asks his mother for a cookie. We make a request of God for a favor. We pray for ourselves and for others. There are some who reduce all prayer to petition. This phenomenon was manifested after the 9-11 terrorist attacks. There was a short while when millions seemed to return to religion. They had lost control. They were desperate and afraid. A year later many of them had fallen away again. Their faith was shallow. They could ask God for things; but, they were ill-equipped spiritually to give. Where was the praise? Where was the thanksgiving? Too often when it comes to “gimme” prayers, there is a lack of balance or focus. If the person does not get what he or she wants, then the person gets angry and stops praying. They are quick to tell God his business but slow to listen.

While prayers of petition might be the most elementary and readily distorted; God indeed wants his children to turn to him. However, we must do so with a profound humility and acceptance of God’s will. The Lord’s Prayer has us pray for our daily bread, that which sustains our life. Yes, this first may be the food for our bellies but it is so much more as well. We are also fed from the table of the Word and from that of the Eucharist. Jesus teaches, “It is written: ‘One does not live by bread alone, but by every word that comes forth from the mouth of God’” (Matthew 4:4). Given how Jesus does not run away from his mission; we must also pray for strength and courage. This was lacking when Peter denied knowing Jesus and the apostles were in the locked upper room hiding. The risen Lord would appear to them and along the beach to heal Peter. We cannot escape the Lord and we should face the challenges that come to us with a witness that celebrates Christ’s victory over sin and death. Whatever this world takes away from us, we know that Christ can give back many times over.

The Bidding Prayers or General Intercessions at Mass constitute a wonderful model for petition prayers. We pray for many needs: the Church, our country and the larger world, for the oppressed or those facing injustice, for the suffering or the sick, and for those who have died as well as for those who mourn them. A number of us regularly pray for an increase of vocations as well as for good and holy priests. Given the tragedy of abortion, most faithful Catholics pray daily for the unborn child, the right to life and that parents will have hearts welcoming toward their children. We can pray about anything— safety, health, solvency, security, belonging, love, etc. A mark of our Christianity is our willingness to pray on behalf of those who hate and seek to hurt us. This is a great measure to the authenticity of our faith and our willingness to imitate Jesus.

Having said all this, such supplications should not be reduced to crass and ineffective magic or superstition. The believer trusts that God knows best. It is not like rubbing Aladdin’s lamp and wishing for a million dollars in small bills. I would also doubt that an angel will come down from heaven with the winning lottery numbers. My credulity is also strained by those who pray during sporting events. While it is okay to pray for a fair match and the safety of players, I am doubtful that God would intervene so that the Redskins football team would beat the Cowboys, even if the devil does have a contract with the athletes from Texas. Countries might pray for victory and for peace during times of upheaval and war; however, I think God is more on the side of justice over oppression. Historically both sides often pray to the same God. I am reminded of the unofficial truce of 1914 during World War One. The leadership of the warring countries refused a papal petition for a hiatus in violence. Nevertheless, the soldiers in the trenches declared their own unofficial Christmas truce. It was said that one could hear the hymn Silent Night simultaneously being sung in the different languages of the combatants. Many visited the enemy camps. Food and drink was shared. The dead were exchanged. Small gifts were given. The peace did not last very long but it was a teaching moment about human brotherhood that still haunts us in a divided world.

Watching the news on television or reading about tragedies in the newspapers often leaves us unmoved. This should not be the case. We have access to news unlike any generation before us. This should become an occasion for prayer, not voyeurism seeking the sensational. We may not personally know the victims of violence or natural disasters but they are still people like us. They need to be remembered in our prayers to God. When possible we can add our donations to those prayers to assist people in a material way, too.

The worse the people, the more we should feel compelled to pray for them. Who knows, a believer may find out when he meets the Lord at judgment that his were the solitary prayers for some poor soul who had no one to care enough to remember him to God. Many will rightfully pray for victims, but how many of us pray for the victimizers? The most they usually receive is the venom of curses elicited from hatred. Over time many poor souls are forgotten. We should pray for those who need jobs and for those who sell themselves and are exploited to make ends meet or to care for children and those who need them. We should pray for those living on the street and eating out of dumpsters; we should also pray for the callous who walk around them each day uncaring. Many have made bad decisions and are locked into destructive behaviors and addiction. We can lend a helping hand and keep them in our hearts and their needs upon our lips. Such prayer can be effective. It is also transformative for the person who is praying and interceding for others. Do we invite others to know Christ as we do? Do we ask them to pray with us? Have we ever asked a friend or neighbor to join us at Sunday Mass? Prayers of supplication are a demonstration of compassion.

5. The Proclamation of the Gospel Begins with the Cry to Repent and to Believe.

“Forgive us our trespasses as we forgive those who trespass against us, and lead us not into temptation but deliver us from evil.” Our Lord came into the world to make possible the forgiveness of sins. Here is the root of my vocation as a priest.  Every priest is a minister of reconciliation ordained to extend the saving work of Christ. Repentance makes the ground fertile for faith. We have to let go of what a fallen world offers if our hands are to be free to accept the gift of Christ. (Years ago I remember reading a book by a Pentecostal minister who explained this clause of the Our Father as a bargaining with God: if you forgave others then God would give you mercy in return.) No, there is no such deal.  It does not work that way. We have nothing with which to bargain with God. He holds all the cards. The Lord’s Prayer is not offering us a deal as might be imagined between gangsters; no, rather the prayer is pointing to imitation and how this furthers our new creation in Christ. If we forgive as Christ forgives then we are imitating the Lord. If we love and forgive like Christ then the Father will see something of his Son in us and give us a share in his Son’s reward. The reference to temptation is an acknowledgment of human weakness. It is okay to ask God to avoid certain challenges which might be too much for us. Of course, when empowered by grace, people are often surprised by how much they can endure as a disciple. The deliverance from evil or from the evil one is indicative of the whole meaning of Christ’s redemptive Cross. Original sin made us the devil’s property. Christ redeems us and makes us free.

We want our personal sins forgiven or remitted. We also want true liberation or the lease broken from the house that sin built— the various injustices, sources of hatred and manipulation— indeed, any and all of the framework of sin that would bring us back into demonic bondage. Christ reached out to those who were oppressed, hated, scapegoated, and cast aside. He let them know that they were important and loved. He also healed the sick, forgave sins, exorcised demons and raised the dead. These were the acts by which he gave us a powerful example of counteracting the presence of sin or evil among us. When facing the effects of evil, we all need deliverance prayer and heartfelt contrition. Our sins placed Christ on his Cross. He died for each of us by name. He said from the Cross, “Father, forgive them, they know not what they do” (Luke 23:34). The war is over and Christ is the victor. But the devil is spiteful. He fights his small skirmishes for individual souls. We must still battle powers and principalities. Between this world and the next saints will certainly be made perfect but on the way saints are sinners who know they have been forgiven.

 

The Importance of Faith-Talk in Love

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The manner in which parents and their youth dialogue will change as members get older.  Parents take absolute charge over small children.  As the children become adolescents and teens, it becomes increasingly important that parents both speak and listen.  Parents are still owed respect and obedience, particularly while children live under their roof.  Youth need to temper their natural rebelliousness and desire for independence as they get older.  All should seek a level of patience and true understanding.  Parents need to do all they can to share their faith and values with the young.  However, there will come a time when they will have to let go and hope that it was enough.  Each of us is his or her own person.  Sometimes we will be disappointed or upset at the life-choices of others, but we should never close the door to love and affection.

We must understand that we do not absolutely control the dialogue or the faith-talk.  Given that the conversation genuinely reflects the truth of the Gospel, we must be disposed or open both to listen and to talk.  It is a prerequisite that faith-talk is backed up with an honest discipleship.  Hypocrisy will poison the best of moral arguments and exhortations.  Before we speak, we must first listen.  The conversation is not limited to the parent and the child.  They must both listen to the voice of God that speaks to us in Scripture and in prayer.  Our Lord tells us that there will be graced times when the Holy Spirit will give us the words to say.  Otherwise, the conversation will be entirely horizontal in its scope, focusing on the earthly needs and wants but bypassing the heavenly.  Indeed, if not properly informed, dialogue can become trite and consist of merely sharing banal platitudes.  A mutual sharing of ignorance does little to procure truth and wisdom.  Faith-talk must also engage the head and the heart.  It is insufficient just to be right; we must also be compassionate and merciful.

“‘This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts.’ He summoned the crowd and said to them, ‘Hear and understand’” (Matthew 15:8-10).

When we talk and share our faith and ourselves there is an element of self-donation.  A parent is to pour out himself so as to satisfy the thirst of the children.  What is this thirst?  It is many things— a desire for the truth, a yearning for transcendental meaning, a longing for acceptance, etc.  Preliminary to this faith-talk is having an ear to hear.  We must listen first to God and then to one another.  Too often we hear only what we want to hear.  Listening means a receptivity that alternately summons both satisfaction and great displeasure.

“Do you not yet understand or comprehend? Are your hearts hardened? Do you have eyes and not see, ears and not hear?” (Mark 8:17-18).

Members of families may become afraid of what they might hear and they will try to run away— refusing to talk and to listen.  They may surround themselves with noise or distractions.  But running away is not really the posture of Christians.  We are called to take up our crosses and to follow the Lord.  Look at Matthew 16:22-23.  The apostle Peter is remembered for both listening and closing his ears.  After Jesus prophesied his betrayal, passion and death, Peter rebukes, “God forbid, Lord! No such thing shall ever happen to you.”  Jesus immediately responds, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.”

What is the ultimate purpose of faith-talk?  A message is given and received.  Faith-talk is always a summons to greater understanding and fidelity.  It requires a response.  We must each answer the call given us.  Faith-talk is geared to a change or confirmation of direction.  We are called to action.  We are also called to a continuing transformation and growth in holiness.

“Whoever has ears ought to hear. To what shall I compare this generation? It is like children who sit in marketplaces and call to one another, ‘We played the flute for you, but you did not dance, we sang a dirge but you did not mourn’” (Matthew 11:15-17).

Within every calling there are other callings.  Each of us is to called to know Christ and to be holy.  That is the precious gift that comes with faith and baptism.  We all have differing God-given gifts.  We also have varying crosses— mental, physical and social.  While we can know the Lord’s grace, we are each wounded by weakness and sin.  It is within this that we receive our vocations to love and service.  While it might seem a contradiction, there are many paths on the one road to Christ. The specifics of one person’s journey may differ from another’s.  Hopefully, we are all going in the same direction, even if there are detours along the way.  Sharing our faith and values is important as it helps us to get our bearings when our journeys intersect the paths of other pilgrims.

Children will always be obliged to honor their parents, no matter how old they may become.  The nature of obedience changes, but respect and cherishing persons remains the same.  The deepest of pains a person can experience is when a parent is dishonorable or when a child hurts himself through rebellion or walking away from the good, the true and the holy.  Parents weep for their children.  Children suffer when parents fall from their pedestals of honor by giving bad example or by closing their hearts to them.

The expression faith-talk is deceptive because sometimes the conversation does not need words.  I remember a family that had lost their five year old son in an accidental pool drowning.  They did not speak English and my Spanish was poor and broken.  I sat with them and we cried together.  Sometimes just a presence can speak volumes about love.  Because of the incarnation, the human-connection makes possible the God-connection.  Family members can be there with each other.  Ministers and friends can enter this circle of love and help with healing when they have no words— yes, even when words get in the way.

When I think of unconditional love I recall the story of a poor woman whose son was sentenced to life in prison for murder.  When everyone was convinced of his guilt, she was the one person who never lost faith in her son.  Guilty or not, she loved him.  He insisted that he was innocent.  Since they were poor the court appointed a lawyer who quickly made a deal and manipulated the young man to take it.  The judge broke the deal and gave him the harshest of sentences.  Years went by and most forgot about the case— but not his mother.  She worked long hours mopping floors and scrubbing toilets for minimum wage to raise money for a good lawyer and a new trial.  She spent twenty years in fatigue and tears but never losing hope.  When she had raised what she needed, she got him an attorney who found problems in how the initial trial was conducted.  Still most thought she had wasted her life for a scoundrel of no worth.  But to her, he was the whole world.  As it turned out, the evidence was mishandled and a follow up investigation ensued where another man was found to be the real assailant.  Her son was released from prison.  The one person to meet him when he passed through the gates was this woman older than her years but filled with joy.  She had her boy back again.

This woman was a living parable of the Christ-story.  She sacrificed her life to liberate and save her son.  Such people show us the depth of unconditional love that God has for each of us as his children.  Along with all the other things shared by mothers and fathers, this may be the most important message to which they witness.  The mother in the story had few facts about the case.  Indeed, for all she knew, her son was guilty.  He did hang out with the wrong people.  He had committed a few juvenile offenses.  He was no saint.  But she became a saint to save him.  She sacrificed herself not because she knew he was innocent, but because she loved him.  Our Lord lays down his life for the guilty.  Again, it has all to do with unconditional love.

Questions for Parents

  • Your daughter comes to you in tears and reveals that she is pregnant out of wedlock?  Is your immediate response anger and condemnation?  Can your love for her and the unborn child overrule your anger and shame or would you counsel her to have an abortion and erase a mistake?
  • Your son adopts a swinging lifestyle.  Would you as a father boast about him “sowing his oats” or would you challenge him to be modest and to respect women as persons with dignity and as potential wives and mothers?
  • Your son lazily hangs around the house and will not get a job.  Would you nag him and label him as a bum?  Would you challenge him to step up, find self-respect, and give him assistance in moving forward?
  • Your teen drops out of school, starts drinking and taking drugs, hangs out with a dangerous crowd, and gets arrested.  Would you throw him out and disown him or would you seek intervention so that he might turn his life around?
  • Your kid tells you that he is gay or that she is a lesbian.  Is your response riddled with words of derision and strong disappointment?  Do you turn your back on him or her? Do you affirm that there is still a place in your home and in the church for your kid?   Most Catholic people who identify as LGBTQ want help to preserve the faith and family bonds.  Do you know how to love someone even when you cannot support all of his or her actions?  Are you willing to witness Christ as one who will never abandon such loved-ones on their life-journey?

Living the Faith for Our Children

church familyWe often speak about the failure to transmit the faith to children as entirely the fault of the culture in which we find ourselves.  However, this is only part of the challenge.  As ministers, teachers and parents we need an aggressive witness from our families and faith communities.  First, when it comes to those elements in society that are diametrically opposed to the Gospel, we must be visible signs of contradiction with a decisive and convincing alternative message.  We must quite literally become physical and spiritual roadblocks to those who would travel the path to perdition.  Further, we must find ways to make the truths of Christ more convincing and enticing than the exotic and sinful lures of the world.  It is in this that we become signposts to the proverbial “road less traveled.”  While walls against persons and immigrants are controversial; there should be no dispute for barriers against deadly sin.

“Now the works of the flesh are obvious: immorality, impurity, licentiousness, idolatry, sorcery, hatreds, rivalry, jealousy, outbursts of fury, acts of selfishness, dissensions, factions, occasions of envy, drinking bouts, orgies, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (Galatians 5:19-21).

If these poisons find a weakness in our fortifications then they will raid and destroy us from the inside.

Second, whenever possible, we must make serious efforts to either transform or to dilute the negative or neutral elements in society, making them work for us and not against us as believers.  This requires quite a bit of creativity.  For instance, one critic condemns Harry Potter stories as an introduction to witchcraft and Satanism; another tries to find Christian themes within the metaphors of fantasy.  Admittedly, it will never be as effective as THE LORD OF THE RINGS but since it is not going away, is there a way to read these stories and watch these movies within a Christian worldview and sensibility?  I remember years ago there was a priest on radio who would play the current musical pop hits while giving mini-sermons on them and sometimes pointing out where the sentiments in the songs reflected Christian themes and/or where they could lead us wrong.  Whenever possible, we should seek to further discussions with the young and not rely entirely on the language of prohibition.  The latter often appeals to the rebelliousness that is naturally characteristic of teens.  We cannot utterly protect our children from what our world holds out; however, we can better empower them to face modernity with knowledge and proper discretion.

Too often the negative attitudes of children and teens are merely mimicked from the patterns they observe in how their parents approach faith. Too many departmentalize the role of religion and its values while others practically dismiss it altogether.  Parents and families may not be entirely Sunday Christians and Weekday Devils; but they may lack any fire to take their faith on mission into the world around them.  While the image of the soldier and the Church Militant may not be popular today; we should be even more averse to being reduced to passive pawns of a secular and humanistic modernity that is in enmity with Christ’s kingdom.  The best of Christian parents have a real struggle on their hands and their offspring will be their “own” people; but those that never worship together at Mass, rarely pray and daily live as if there be no God— they have surrendered the battle for souls before it could even begin.  Divine grace may yet save their children, but it will be in spite of them.  It would be so much better if they were instruments for God’s gifts of faith and holiness.

Passing on the faith is not simply a head trip, although the importance of facts cannot be eliminated from the equation.  However, this process, if we can call it that, must be to energize the dynamic of the domestic church.  Parents and older siblings should model faith to the younger ones.  All are called to a genuine personal and corporate relationship with Jesus Christ.  Too often the weak faith of children is mirrored in the malnourished faith of the parents.  Many adults suffer from poor or bad catechesis.  Many do not pray as they should or have an impoverished notion as to the importance and meaning of prayer.  If the children have their catechetical books, do the parents have theirs?  Is daily family prayer a staple of their living?  Do families open their bibles so as to create inroads for God’s communication with them?  Do families talk about or even list the intentions that they bring to the Sunday liturgy?

What is the first step in trying to form the child in the faith?  It begins with a transformation and rededication of parental hearts.  Mothers and fathers must acknowledge their privileged vocation as Christian parents and the spiritual role that they should play.  If children are to be spiritually fed and guided, then parents must first be nourished and strong in the faith.  How many times have I heard parents say that they learned something by looking at their children’s catechism books?  This is not bad but it sad when a thirty or forty year old person admits that he or she only has a second grade level understanding of the faith.  It is even more bizarre when children come home speaking with enthusiasm about their encounter with Jesus and the parents are befuddled since they are essentially strangers to the Lord.  The first step in raising a child in the faith begins with the spiritual life and religious formation of the parents.  Their values will become those of the children.  Indeed, often the anger parents express toward children when they fail to do religion homework or when they do something sinful is misdirected— they blame children for what is really their own guilt.

Parents need to get themselves in order so that they will be there in an effective manner for the children.  I often tell parents to share their walk with the Lord in their faith-talk. Some people, usually those with hardened hearts, argue that asking for forgiveness is a sign of weakness.  However, the opposite is true.  It takes courage for a person to admit fault and to ask for forgiveness.  We are all sinners.  One of the greatest witnesses that a parent can give his or her children, especially during the teen years, is the willingness and honesty to admit fault, to fall upon one’s knees, and to trust in the strength and mercy of God.  Our children will also make mistakes and take wrong turns.  This witness will show them the way back home to the Lord.

Questions for Parents

  • Are you witnessing your faith as you should— married in the Church, going to confession, participating at Sunday Mass, leading your family at daily prayer, and involved with charity apostolates in your parish or community?
  • Do you truly cherish the gift of your sons and daughters, not only caring for their material needs but insuring their spiritual and sacramental formation?
  • Do you really see yourself as a role model of faith for your children and teens, or are you embarrassed by your failure to be a fully committed Christian?
  • What is the positive witness you give your children?  What negative examples do you show them?
  • Given the faith and values you live by now, how do you think your children will remember you?
  • How Catholic do you want your children and grandchildren to be?  Do you want them to be cafeteria Catholics and part-time Christians or would you have them ignited and on fire for Christ?
  • Do you ever faith-talk with your children or is there only silence?  How honest are you with your children when it comes to religion? Have your children ever called you out for duplicity or hypocrisy?

Fr. Ken Roberts, REST IN PEACE

154549133261636553bFr. Kenneth Roberts died Thursday, December 20, 2018 around 4:50 ET in Cincinnati, Ohio.  Born and raised in England, he later became an American citizen.  He was 89 years of age.  A charismatic and articulate priest, he easily made his early reputation as a stark defender and teacher of Catholic teaching.  (Back in 1989, I got to meet him over a dinner in Birmingham, Alabama.)  At the time he was filming programs locally for Mother Angelica and EWTN.  His book PLAYBOY TO PRIEST was one of the works that influenced many young men to discern a vocation to the priesthood, myself included. Another notable book was NOBODY CALLS IT SIN ANYMORE.  He is well remembered for his books, tapes, television appearances, retreats and support for the Medjugorje apparitions and messages.

His defunct website noted the following:  “Throughout his life, Father Ken has been especially devoted to our Blessed Mother, realizing that the love and graces of her Immaculate Heart are the surest and most expedient way into the saving Sacred Heart of her son Jesus Christ. Father Roberts has dedicated his priesthood to the Blessed Virgin Mary.”

Although he traveled a great deal, he was a priest (ordained in 1966) from the Diocese of Dallas, Texas.  Given credible charges of misconduct with minors, he was suspended from ministry in 1998 (November 13) by Bishop Charles Grahmann and incurred serious restrictions (such as not being able to wear clerical garb and from presenting himself as a priest in good standing). Although ordered to do so, he was hesitant or slow to terminate his national online ministry.  He was especially popular with young people and his site got as many as 50,000 hits a day.  When the revelations of misconduct were made public, his supporters were in utter disbelief and rallied to his defense.  Unfortunately, accusations of improper behavior dated back to the 1970’s.  Since 1995 he had been directed to avoid ministerial contacts with youth and men thirty years of age or younger.  He disappeared into retirement, stripped of all the trappings of priesthood, even the title, FATHER.  An official monitum or Church warning went out in 2007 that he was allegedly celebrating home Masses and was associating with children and teenagers in violation of his suspension and earlier restrictions.  I recall one vocal critic who complained when she spotted the elderly Roberts praying quietly in the rear corner of a parish church.  It looked to her that he was wearing a clerical shirt, albeit not black and without the tell-tale Roman collar.  If I recall the correspondence correctly, someone may have even called him “father,” although I suspect that he was also called many other things of  a far more offensive nature.  My response was to remind the critic, who had every right to be upset and disappointed in the wayward priest, that we are all sinners and the Church will never close her doors to any soul seeking to make reparation for wrongs and to find healing in Christ.  Given that the charges were true, maybe he was bringing the many victims to prayer?  We leave ultimate judgment to God.

I was a big fan of his YOU BETTER BELIEVE IT program on EWTN. It was a wonderful show which he co-hosted with a Catholic and Protestant teenager.  It spoke to the youth in a non-threatening language that they could understand.  His small booklet in response to the anti-Catholicism of Jimmy Swaggert was also right on the mark.  Of course, the misconduct soured or ruined the positive impact of much of what he did. 

As with the many other scandals facing the Church, it is all so terrible and hard to believe.  How must we respond?  We must pray for victims and their perpetrators.  We must seek transparency in our discipleship and shed any duplicity.  We must seek justice and healing for those harmed.

His family and friends kept his passing quiet so as to avoid sensationalism.  That is as it should be.  The reason I posted this information was to urge all his past fans, friends and critics to pray for the repose of his soul.  He was buried from Holy Cross-Immaculata Parish in Cincinnati on December 27, 2018.  The Mass was celebrated by Fr. Timothy Reid.  He was buried at Gate of Heaven Cemetery (11000 Montgomery Road, Cincinnati, OH  45249).

He very much believed in the power of prayer and frequently urged that we remember the poor helpless souls in purgatory.  I suspect that he has now joined their company.

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Funeral Mass Program – Fr. Kenneth J. Roberts

Eternal rest, grant unto him/her O Lord and let perpetual light shine upon him.
May he rest in peace. Amen.

May his/her soul and the souls of all the faithful departed, through the mercy of God, rest in peace. Amen.

Remembering Father Ken… I hope and trust that he knew the graces that come with repentance.  REST IN PEACE.


http://www.ncregister.com/site/article/dallas_bishop_suspends_father_ken_roberts

https://www.poynter.org/reporting-editing/2003/former-student-pursues-charges/

https://www.crisismagazine.com/2018/gay-priests-open-letter-fr-james-martin

Women & The Priesthood

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Given that women are excluded from the sacrament of Holy Orders, does this mean that in the Catholic Church there are seven sacraments for men and only six for women?  How is this fair? What are we to tell young women who feel a calling to ministry?

While some critics contend that Jesus only selected men as his apostles given the prejudices and chauvinistic conventions of his times, there are many instances where Jesus raised up the dignity of women and highlighted their call to witness and service.  How could Jesus extend spiritual liberation to us if he were not free to do as he pleased?  Indeed, the fact that he is a sign of contradiction that is betrayed and murdered is a testimonial of his freedom.  He would do what is right and is not subject to coercion.  He shows us the way to true freedom.  When it comes to his dealings with women, he cherishes them as disciples and prophets, but not as apostles or priests.

The first relationship that comes to mind is with his Mother.  She is a strong and courageous woman, who self-proclaims herself as the handmaid of the Lord.  If the tradition be true then she is learned of her faith due to her service as a child-servant in the temple.  Mary is present at the most important moments of salvation history:  at the annunciation, at the presentation in the temple, at the start of Christ’s public ministry in Cana, at his passion and death upon the Cross on Calvary and as a witness of the risen Lord among the eleven in the Upper Room.  There are also the two faithful sisters of Lazarus, Martha and Mary.  There is the repentant and faithful Mary Magdalene.  Indeed, there is the exceptional Samaritan woman who encounters Jesus at the well and then testifies about him to her people.  Nevertheless, while Jesus is willing to break with the conventions of his day; he still only selects men to be his apostles or his first bishop-priests.  This is a pattern that would remain unbroken.  Indeed, the early councils (as at Nicea) would forbid the “laying on of hands” or ordination of women.

The Gnostic heretics ordained women but they also denied the incarnation.  They taught that Jesus only pretended to be a man and as one subject to death.  Since matter and the body were given a negative value, they did not perceive an issue with priestesses as an alternative to priests.  Catholic Christianity has always insisted that matter is not inherently evil and that it cannot be subtracted or ignored in the equation of redemption.  Our Lord joined himself to humanity in a male body.  This flesh was integral to his identity.  Indeed, we are promised restoration as ensouled bodies.

Gender is not an accidental to who we are.  We are not angels or pure spirits.  This truth is discerned in all the sacraments which are signified by form and matter.  Baptism requires water (matter) and the words that invoke the name of the Trinity (form).  The Eucharist requires bread and wine (matter)along with the words of consecration (form).  Ordination requires the intention to ordain priests with the laying on of hands (form) upon men (matter) called to ministry.  One could not baptize with beer.  One could not celebrate the Mass with milk and cookies.  One could not ordain a woman substituted for a man.

The pattern established by Jesus brought no derision upon the dignity of women but neither was it a pattern that the Church felt free to alter in any manner.  Given that our faith is in the person of Jesus Christ, then we must acknowledge that he knew what he was doing and that it served his purposes. Pope St. John Paul II in his 1994 encyclical Ordonatio Sacerdotalis, infallibly taught, once and for all, that the Catholic Church has no power whatsoever to ordain women to the priesthood. Many churchmen may very much want to ordain women.  But the Church is faithful to Christ, even if there should be matters we do not fully understand.  If we violated the pattern given by Christ, then the whole Church would be jeopardized.  The Episcopalians or Anglicans may be in this situation.  Orders in the Anglican Church were deemed null-and-void given a change in their prayer book after the break with Rome.  About a century passed where the intention to ordain priests who make sacrifice was edited from their rituals.  Apostolic succession was lost.  Some have argued that it might be partially restored today through the participation of former Catholics in their ranks and Orthodox bishops at their ordinations.  Unfortunately, even if there should be a partial restoration, it is further jeopardized by the presence of women presbyters and bishops.  If their ordination is counter to the will of Christ, then all the Anglicans are doing is playing dress up.  There are no true women priests (or rather, priestesses) in Christianity.  If the Catholic Church were to follow suit and attempt to ordain women, it would place the sacraments at stake.  If the priest is a sham then the Mass and absolution for sins would be forfeited as well.  The equation is simple:  no priesthood = no Eucharist = no Church.

The pattern of Jesus in selecting men and not women for the priesthood is normative for all ages.  Any change would require a new revelation from the Lord. Not even the pope has the authority to change this teaching and practice.

The one who would extend the Holy Spirit to the Church is himself filled with the Spirit.  His every step is aligned with divine providence.  His miraculous works and signs are enabled by the Spirit of God.  The Holy Spirit preserves the Church in the truth, especially about those most essential elements of faith.  The apostles are made the first of his ministers of a long-line throughout history, extending his proclamation of the Good News and realizing his saving works in the sacraments he instituted.  The male-only priesthood emerges as part of his plan for the legacy and life of the Church.  God does not fumble or make mistakes, even when the men chosen are sometimes less than saintly.

The first apostles were Jews but later Jews and Gentiles would be chosen.  Some of those chosen were married, but there was a growing emphasis upon celibacy from the beginning.  However, while the apostles and priests were married and single, Jew and Gentile, not one of the successors chosen would ever be a woman.  This is the case all the way to the present day.  This two-thousand-year consistency speaks volumes about the will of Christ upon the matter of ordination.  The tradition is clear and uninterrupted, century after century.

The Church also makes use of the bridal analogy that we see in Scripture, especially in the writings of St. Paul.  The substitution of a woman would destroy this ancient analogy and wrongly signify a lesbian relationship of a bride to a bride.  The priest stands at the altar “in the person of Christ” the groom and head of his bride, the Church.  The priest is a living and breathing icon or image of Christ.  Certain religious traditions demand that the priest have a beard, an “accidental” that makes self-evident the “substantial” element of his maleness which he shares with Jesus Christ.

Years ago I recall an interview where certain women who had undertaken theological training and had a background of church service, demanded that they be ordained priests.  They were angry and claimed the Church was deaf to their cries.  They said that they deserved to be priests— that they had earned it.  But such an attitude is counter to the truth about the priesthood.  Even men with such a mentality would probably best not be ordained.

The priesthood is not something that one might earn as in a social justice agenda.  The underlying meaning comes out at the foot washing by Jesus of his apostles.  Those who would lead the faith community must become the servants of all.  The priesthood is a gift that must be exploited in giving.  The priest lives for others.  He preaches God’s Word, not his own.  His very reason for living is the forgiveness of sins.  He makes present the Lord, both in his sacramental presence and in his saving activity.  Never in the history of the world had God given such authority to men as he did with his priesthood.  And yet, ironically, the priesthood is not about personal power and prestige.  It is about being the servant of all, literally a slave to honor God and to serve the needs of God’s people.  His servanthood is a fundamental imitation of Christ (Mark 10:45).

It would be wrong to say that there are seven sacraments for men and only six for women.  Most men and all women will never be ordained priests.  However, all the laity, men and women, are summoned to participate with their priest at Mass.  The celebrant makes possible the offering of the congregants at the liturgy.  Along with the gifts of bread and wine, believers join themselves to Christ— as grafted to him— as one oblation within the Lamb of God and accepted by the heavenly Father.  We pray, not only that bread and wine will become the flesh and blood of Christ, but that all of us may be transformed by grace into the likeness of Christ.  It is in this sense that the priesthood enables our own faith and our own oblations.  We are united in the Mass and the priest’s absolution insures our growth in holiness.  Our universal and most essential vocation is not to the priesthood but to holiness.  All of us are called to be saints.

Ramblings about Fornication, Adultery and Homosexuality

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None of these topics stand alone.  Once human sexuality is pursued more for pleasure than for parenthood, the flood walls open.  Sex is separated from marriage.  This truth about fornication immediately leads to that which is the primary cause of divorce, adultery.  Once sex is separated from marriage, it is very hard to reattach.  The critics of Church teaching might not always argue for blatant promiscuity; but they are apologists for sex outside of marriage.  They will even resort to semantics.  Just as contraceptive use is regarded as “responsible parenthood” and abortion is labeled “choice,” fornication is classified as “pre-ceremonial sex.” It is expected that couples will “live together” or cohabitate prior to actual marriage.  That which was wrongly explored as a way to test the waters is increasingly becoming a non-contractual alternative to marriage.  However, mortal sin is not a good preparation for matrimony.  Indeed, it makes one ill-disposed to God’s grace.  It also cheapens the message of love.  True love seeks the good of the beloved, placing his or her needs ahead of one’s own desires.  Men and women are called to marriage where they can be helpmates to each other in holiness and grace.  The institution of marriage is an important level of protection for the spouse and the children.  It is crafted as a vocation of monogamous love defined by discipline, duty and dependence (the three d’s).  Indeed, some shy away from marriage because it is a public proclamation of obligation and responsibility.  Christian love is always sacrificial and seeks redemption in Christ.  Husbands and wives need to assist each other in becoming saints and going to heaven.  Love of a superficial depth or that which suffers from a counterfeit faith would place the object of one’s attentions into mortal sin and risk the pains and loss of hell.  How is that true love?  What would happen to the beloved if death should overtake him or her prior to the full acquisition of the marriage bed?

When it comes to the vocation of marriage, promises are made to be kept.  Jesus forbids divorce.  But what becomes of fidelity when no formal promises are made at all?

Catholicism promotes an honest appreciation of sexuality and human weakness. Looking first to dating or courtship, heavy petting and French kissing are sinful outside of marriage as they make self-control difficult and often lead to either intercourse or oral sex.  Men and women are not robots.  We must always be cognizant of time and place when we are with others.  Public places are safer than private locations.  Late hour encounters might be more liable for violations of persons than how we carry ourselves in the daylight.  There is also a heightened value upon meeting a nice girl or boy at church or school over encountering strangers at a pick-up bar.

Critics contend that the Church places too much emphasis upon sex.  However, the truth is the other way around.  It is secular society and Christian revisionists that place such extreme gravity in sexual activity that it becomes an ends unto itself.  The slippery slope begins that will eventually set the stage for even perverse desires and the demand that homosexuality be normalized.

One of the loudest critics of Catholic teaching on human sexuality is Fr. James Martin.  It has been argued (to my satisfaction) that Fr. James Martin does not think with the mind of the Church upon the matter of homosexuality. He would contend otherwise, quoting the universal catechism that those who regard themselves as homosexuals “must be accepted with respect, compassion, and sensitivity.” “Every sign of unjust discrimination in their regard should be avoided” [CCC 2358]. This is as it should be but how would we parse the definition of discrimination? Too many priests of his sort would affirm both the disorientation and same-sex unions. It may be that many young men come to their priests wanting to hear the hard truth— that sexual activity outside of heterosexual marriage is always and everywhere the matter of mortal sin. The scandal here is that priests are summoned as prophetic voices for Christ to preach and teach the truth. The substitution of our own opinion or words for the often challenging Word of God leads the children of God astray.

I do not believe we should have any part in attempting to normalize being gay. While much is made of homosexual marriage or same-sex unions, the truth is far more sordid in that the majority of active gays are highly promiscuous.  I also think it is problematical to ordain gay men, particularly those with past encounters. We should not fall prey to the false toleration of secular culture over the commission to be signs of contradiction in our world. We must respect the inherent dignity of persons even if we cannot always approve of everything that people do. A facet of the dilemma we face is that homosexuals are increasing making their sexual orientation into a primary factor of personal identity. This inadvertently impoverishes the depth of meaning that defines human persons. We are so much more than our sexual drives and romantic proclivities. The need for love, affection and friendship should not be limited to or strictly defined by genital activity. Sexual union should also always be in accord with the natural congress of a man and woman entitled to the marital act.

Discernment of the moral character of the man or woman would neither turn a blind eye to sexual affections nor dismiss a history of genital activity; however, the measure of a person also includes many other pertinent attributes such as fidelity to promises, generosity of spirit, courage in keeping obligations and a willingness to sacrifice for others. My analysis as a heterosexual but celibate Catholic priest is that Christian gay men and women are called by God to respond in a profound way with lives of prayer, loving service and perfect continence. The Gospel would never deny love to any child of God; however, we must distinguish what does and does not constitute genuine loving.

I should add that if the scandalous allegations are true, then Cardinal Theodore McCarrick is the most typical case of the homosexual abuser in the Church.  Supposedly he had relations with men and minors.  Eighty percent or more of the abuse cases narrated in the Church are with young males and often within the teen years (pederasty and not true pedophilia).  However, many of the bishops and Fr. Martin insist (against the facts) that there is no correlation between homosexuality and abuse.  Until this connection is admitted, I have to wonder if we will reliably deal with the current scandal.  By contrast, recent remarks by Pope Francis would allow that active homosexuals should be respected and loved as God’s children, but they should be denied entry into holy orders. The Pope does not see homosexuality as a neutral matter. There is concurrence with the universal catechism that speaks about it as a disordered attraction.

Sexual activity is the exclusive right of heterosexual spouses. We are all obliged to keep the sixth and ninth commandments. The commandment against adultery focuses upon illicit sexual activity. By extension it would also include general fornication, prostitution, pornography, homosexual acts, masturbation, orgies, rape, incest, pedophilia, pederasty, bestiality and necrophilia.

The Pope may not want homosexuals in the priesthood but the Holy Father is outspoken about his desire to welcome people who feel alienated by the Church.  I suspect that what muddies the waters are efforts to welcome homosexuals and those in invalid second marriages as full or practicing members of the Church. Can we truly affirm the dignity of persons and sympathize with their struggles when the first words out of our mouths are those of condemnation and judgment? Might there be a better way? While critics of the Church are wrong to demand absolute acceptance of activity and states of life ruled as immoral or sinful from Scripture and Tradition; is there a praxis that might preserve their link to the faith community and the possibility of a healing or merciful accompaniment? I have been critical of the open table in regards to the reception of Holy Communion. If one is not spiritually disposed toward the Eucharist, then would we not be bringing down divine judgment upon the heads of such people? How can we give absolution to those in adulterous or intimate same-sex relationships if there is no firm purpose of amendment of life? This is where much of the debate is taking place.

Along with fornication and adultery, homosexual acts are listed by St. Paul as among those sins that can cost us our share in Christ’s kingdom.  The Church struggles to distinguish the disordered nature of homosexuality from the actual commission of homosexual sin (an intrinsic evil).  Many refuse to acknowledge this delineation and/or see it as a renouncement of persons.  Acts against nature are always regarded by the faith as abusive.  Of course, here again our secular society wants to avoid this verdict.  One has to wonder how far the sexual toleration can be stretched.  Does it already include multiple partners?  Are bestiality and pedophilia waiting in the wings for general acceptance?