Engaging the Faith in Our Times

The Formation of Society - Part 2

This week we continue with our review of Pope Leo XIII's encyclical on the Rosary entitled:

 

Commending Devotion to the Rosary

 

This very helpful letter describes some of society's greatest obstacles to grace and the antidotes found by meditating on the mysteries of the holy rosary. This week's posts will look at the culture's dislike of poverty and the remedy found by meditating on the Joyful Mysteries. The phrases in this outline are taken from the text of the encyclical with minor edits to make reading easier in this bullet format. Enjoy!

 

First Influence: Dislike of Poverty - The Joyful Mysteries

 

Examples in the Home:

• contempt of those homely duties and virtues which make up the beauty of humble life
• children who withdraw from the natural obligation of obedience to the parents
• impatience of any form of treatment which is not of the indulgent and effeminate kind

Examples at Work:

• tendency to desert his trade
• to shrink from toil
• to become discontented with his lot
• to fix his gaze on things that are above him
• to look forward with unthinking hopefulness to some future equalization of property.
• eagerness to exchange the life of the rural districts for the excitement/pleasure of the town
• mind become a prey to jealousy and heart-burnings

Remedy: The Joyful Mysteries

• a fixed order of prayer
• devout meditation on the life of Christ and His Blessed Mother

Some Lessons to Learn from Jesus' "earthly and divine home of holiness"

• learn object lesson of the chief virtues
• see how easy, how abundant, how sweetly attractive it is to lead an honest life
• behold simplicity and purity of conduct, perfect agreement and unbroken harmony, mutual respect and love - not of the false and fleeting kind - but that which finds both its life and its charm in devotedness of service
• understand the patient industry which provides what is required for food and raiment; which does so "in the sweat of the brow," which is contented with little,which seeks rather to diminish the number of its wants than to multiply the sources of its wealth
• find there that supreme peace of mind and gladness of soul which never fail to accompany the possession of a tranquil conscience
• find examples of goodness, of modesty, of humility, of hard-working endurance, of kindness to others, of diligence in the small duties of daily life, and of other virtues, and once they have made their influence felt they gradually take root in the soul, and in course of time fail not to bring about a happy change of mind and conduct
• see that in virtue "work is no longer lowly and irksome, but grateful and lightsome, and clothed with a certain joyousness by his sense of duty in discharging it conscientiously"

Let us pray for growth in our understanding and acceptance of the gifts found in poverty! We shall continue next week with a look at the Sorrowful Mysteries and how they can help us combat despair, and grief when facing suffering.

Handing on the Faith – a Poignant Example

I recently received an email from a student who is actively working on increasing liturgical awareness in his parish. No doubt many of you have heard the phrase, loosely quoted from Vatican II,  “The liturgy is the source and summit of our faith.” Providing some sort of liturgical catechesis in a parish is indeed a most worth-while cause.

 

However, something really struck me in the example that he related, which I now quote in part:

A few months ago a Pilipino family, after receiving the Blessed Sacrament, bowed to the presence of the Precious Blood held by me, at that time serving as an extraordinary minister of communion. I thought at the time how appropriate this seemed, and [how] inappropriate it is for us to walk past the Precious Blood with a "no thanks" attitude. [Since that time] there is not a Mass in which I serve the Precious Blood that I am not aware of this.

 

As I quietly reflected on his words, I began to marvel at the power of God’s gift of faith that is being manifest in this simple incident.  As Catholics, we believe in the real Presence of Christ in the Eucharist, who is wholly and completely present under the species of bread and wine.  The  common phrase is that He is present body, blood, soul and divinity. The Catechism states: “The whole Christ is truly, really, and substantially contained in the most blessed sacrament…” (1374). However, there are many Catholics who do not believe this central truth of our faith. Surveys taken a few years ago suggest that as many as 70% of Catholics do not believe in Christ’s real Presence in the Eucharist. To some Catholics this is surprising, and even disturbing news. How can this be?  There are no simple answers to this dilemma, just as there are no simple answers to the crisis of faith over the past 40+ years because of poor catechesis, or the ineffectiveness of passing on the faith to others.

 

Nonetheless, an important lesson can be learned from the simple incident related above. Belief in the real Presence of Christ in the Eucharist can only come about through a true act of faith. We cannot will ourselves into believing, no matter how hard we try to focus our mental powers or capacities. Although faith is a human act, something we actually do, the essence of faith lies in God; it is His gift to us. Faith is our assent, our yes, to God’s initial action toward us. He reveals Himself, or His plan, and we say yes, hopefully with our whole being. Furthermore, faith is not simply a “yes” to something, it is more profoundly a “yes” to someone, to God who reveals.

 

In the incident related above, the student witnessed someone who saw the Presence of Christ, through the eyes of faith, and made the proper and fitting response. This encounter, between Christ and the believing person, was witnessed by the student and had a powerful and probably lasting impact on his own faith. In reflecting on this incident myself, hopefully my own desire to seek and to find Christ, especially in the Eucharist, will be strengthened.  Heaven knows, we all need these little reminders in our everyday lives.

It Has Come to Pass

After Humanae Vitae came off the press July 25, 1968, Malcolm Muggeridge—British journalist, author, satirist, and agnostic-turned-Anglican—took out a small ad in the New York Times, complimenting Paul VI on his insight and courage. The Pope’s encyclical, in his opinion, was not only dead–on but prophetic.

Indeed, Paul VI had put on a heavy, prescient mantle. Given widespread acceptance of contraception, he predicted four results: an open-door to marital infidelity, a general lowering of societal morality, loss of respect for women/wives, and governmental intrusion in family planning. Today, long-time marriage and family advocates would stake their reputations, if not their lives, on the fact that all four predictions have come true, and then some. But what are the indicators? Is there any real proof? “Where’s the beef?”

Mary Eberstadt, in her First Things article, “The Vindication of Humanae Vitae,” supplies not only the beef, but the bun and the condiments. The well-known phrase, “out of the mouths of babes,” signals clear, concise, innocent, unfettered truth.  After reading Eberstadt’s article, I wanted to coin a similar phrase, unfortunately not as catchy: “out of the mouths of secularists.” The strength of “Vindication” lies precisely in the author’s use of secular experts’ own words and conclusions to illustrate and validate Paul VI’s prophetic concerns. When feminists, economists, and sociologists (who happen to be decidedly not Catholic and, at times, even anti-Catholic) are bewailing the contemporary plights of women, children, and society, one takes more notice.

Mary Eberstadt has done her homework and knows how to write. In short, “The Vindication of Humanae Vitae” is a great read. It’s for pastors, NFP teachers, engaged-couple mentors, marriage course teachers and planners, catechists of every stripe, and especially Catholics who may have felt, or still feel, embarrassed by the Church’s stand on contraception. Click and enjoy: The Vindication of Humanae Vitae

Footnote: A couple of years after the promulgation of Humanae Vitae, Malcolm Muggeridge met with Mother Teresa and chronicled her work in the book, Something Beautiful for God: Mother Teresa of Calcutta (1971). In 1982, at the age of 79, Muggeridge became a Catholic.

The Rosary and the Formation of Society

In 1893, Pope Leo XIII wrote an encyclical called"Commending Devotion to the Rosary." The letter has a very simple but remarkably useful structure. After an introduction, the Holy Father addresses how the prayers of the rosary benefit the individual and society. He makes an introductory statement on the labor of the Church and her effort to contribute to the good of society. He affirms that the Church "shall ever continue to labour - to promote the civil prosperity of mankind." This civil prosperity, apparently, involves the moral formation of those with sovereign power and of the citizens.

 

Of the leaders of the world he says that the Holy See, and presumably the Church at large, has repeatedly "admonished those who are invested with sovereign power that they should neither make nor execute laws except in conformity with the equity of the Divine mind. When he speaks here of laws that are in "conformity with the equity of the Divine mind" he is not speaking exclusively of Laws revealed through Divine Revelation - such as the 10 commandments - but also of laws that are able to be discern through reason and are known, or able to be known, by all of humanity. Some things that help guide our reason with regard to law-making, for example, is the recognition of human dignity and everyone's responsibility to uphold the common good. Through the intellect we are able to understand these things, and be in conformity with the mind of God, because our intellect is an integral part of the soul which is created by God and is made to return to God in love.

 

Secondly, he address the formation of the individual. He writes, "we have constantly besought citizens who were conspicuous by genius, industry, family, or fortune to join together in common counsel and action to safeguard and to promote whatever would tend to the strength and well-being of the community." Here he is speaking of the principle of the common good. Everyone in society ought to use their talents, skills, and good fortune to make a contribution to the common good of society. In fact, this is part of the universal call to holiness. God calls every person, as seen in the multiplication of the loaves and fish, to give what they have for the good of all. In order for that to happen, though, citizens must come together for "common counsel and action." We have to be willing to get together, to talk things over, and make guided decisions as to what we can do to strengthen the community.

 

The rest of the encyclical is structured around the three sets of mysteries of the rosary and ways in which meditating on these mysteries can heal damaging influences in our society. Influences that he later calls "evils of the age and the fatal sores of society."The letter presents a beautiful play between the person and his role in society. In it, Pope Leo entreats the faithful to reflect on some common negative influences in society and calls them to turn to the Life of Christ, through meditation on the mysteries, to to formed in the will of God which will, in turn, help to heal the community:

"There are three influences which appear to Us to have the chief place in effecting this downgrade movement of society [referred to earlier as a loosening of 'sound principles of life and conduct']. These are:

First, the distaste for a simple and labourious life;

Secondly, repugnance to suffering of any kind;

Thirdly, the forgetfulness of the future life."

Next week, we shall continue this four-part series on Pope Leo XIII's encyclical on the rosary and these influences on society and how the rosary can benefit us in our effort toward spiritual growth.

Humanae Vitae - Dissent - Cardinal Stafford

For those of us living at the time, 1968 was particularly tragic and divisive.  The assassinations of Rev. Martin Luther King Jr. and Robert F. Kennedy shook the nation, not to mention the world; the Tet offensive in Vietnam changed public opinion on U.S. involvement in Vietnam overnight; the promulgation of Humanae Vitae by Pope Paul VI triggered instant, massive dissent in the pastoral Church; two months later Paul Erhlich's The Population Bomb added rocket fuel to the fire storm--due to overpopulation, hundreds of millions of people would starve to death in the next 20 years, no matter what we did.  (Quickly, and not surprisingly, The Population Bomb became gospel while Humanae Vitae became an affront to science and reason.)

During the last week of July 1968, I was sitting in a large university amphitheater with more than 100 other graduate theology students—mostly priests, religious, and lay people who took theology classes during the summer.  In the middle of the session, the professor got word of Humanae Vitae and its gist.  He apologized for being the messenger, then capsulized what he felt was the main kernel of the encyclical: "The Vatican has not approved use of The Pill."  Immediately there was consternation and clamor, in Scriptural language, the "weeping and gnashing of teeth."  The professor knew it was useless to continue his exegesis on John's Gospel and dismissed us. 

Out of the 85+ year-round graduate theology students, four of us thought that Paul VI had to have come up with a document like Humanae Vitae.  We weren't exactly sure why, but we sensed it was about the Church's responsibility for adhering to the truth in faith and morals, no matter the cost.  Anyway, from that moment on, an invisible, but palpable, wall separated us from the others. 

The following Sunday (August 4), a priest in Baltimore made a decision that changed the course of his life and the impact he had on the American Church.  That priest is now James Francis Cardinal Stafford, Major Penitentiary in the Roman Curia.  Last year, the 40th anniversary of Humanae Vitae, the Vatican newspaper, L'Osservatore Romano, asked Cardinal Stafford to write about his remembrances of Humanae Vitae and its impact.  Though not welcoming the task, he pulled no punches.  For his trenchant recollections, including his decision, see Cardinal Stafford Article

Largely due to Pope John Paul II and his Theology of the Body, we now have a better grasp of the inner truth of the human person.  When Cardinal Stafford was the Archbishop of Denver (1986-1996), he was the first American bishop in my recollection to actively champion John Paul II's philosophy and theology of marriage and family.  For the American church at the time, he was a pioneer.  Now, more and more clerical and lay voices are understanding and witnessing to the incredibly rich philosophical and theological tradition behind the Church's vision of marriage. 

It is important to look at and recall the darkness of 1968.  The irony is that one of the few bona fide lights that year, if not the sole light, was Humanae Vitae.  We now know that it was a prophetic document (topic of another blog).  Works like Familiaris Consortio (Exhortation on the Family in the Modern World) and the Theology of the Body have served to increase Humanae Vitae's incandescence.

Catholic Politicians – Truism or Oxymoron

Have you ever experienced the astonishment and amazement many Catholics feel today over the statements of our so-called Catholic politicians? One such Catholic senator, who will remain un-named, last year made theological statements supporting her position on abortion. One blogger humorously referred to her as the “girl theologian.” Of course her theology was not even close to the teaching of the Catholic Church. She nonetheless proclaimed herself “as an ardent, practicing Catholic.”  How is one to think of such things? One well-known Catholic radio commentator expresses her frustration with, “I cannot, for the life of me, understand how they can call themselves Catholic.”  This indeed has many devoted Catholics scratching their heads in bewilderment.

 

An article that I recently read may shed some light on this modern day conundrum. 

 

In a lecture delivered at Harvard University on Catholicism and American Culture, Christopher Dawson stated the following: “It must be admitted that from the religious point of view [our American] pluralist type of society involves serious disadvantages. It tends to make religion a matter of secondary importance. It means that man’s first duty is not religious but political.” He goes on: “We do not ask whether he is a good Christian or a good Catholic, but whether he is a good citizen or a good American. If he is this, his religion is a matter that concerns only himself.” Although delivered in 1958, Mr. Dawson seems to have accurately described the current state of affairs of a vast majority of Catholic politicians today.

 

In essence, this describes a worldview that someone takes on. Our worldview could be described as the manner in which we view reality around us, on a day-to-day basis. Christopher Dawson makes the claim that in our pluralistic American society, it is quite difficult to be Catholic. I would imagine that someone running for political office—moreover, someone that has been elected and serves in the jungle of modern-day American politics—would find it very difficult to maintain a solid Catholic worldview.  This is not to excuse anyone. On the contrary, it calls for a careful evaluation on how well I am living the Catholic faith. Am I more American or Catholic?  I think this question is especially important for us today, not only in light of the growing divide between religion and society, but for the sake of the vibrancy of the Church in her ability to have a positive influence on the culture.

 

Mr. Dawson makes a keen observation with his critique of the dangers of American pluralism. In a positive and quite catechetical note he states:

 

On the other hand, a pluralistic society of this kind has certain compensating advantages for religion. It lays a greater weight of spiritual responsibility on the individual Christian. He can no longer afford to take his religion for granted. If he is to stand firm amid the shifting sands of democratic opinion, he must know where he stands and what he stands for. All of this involves a considerable intellectual as well as moral effort.

Walk for Life - West Coast

University of Sacramento faculty, staff and students made their way to San Francisco last weekend  joining over 30,000 others dedicated to life and the protection of the most vulnerable among us. Kathleen DeSantis, a student at the University, as well as a local organizer for Walk for Life, said that approximately 28 buses made the trip on Saturday from the Sacramento area. 

 

We gathered at Justin Herman Plaza in downtown San Francisco and  made the two mile walk along the Embarcadero to the Marina Green area. Along the way we sang and prayed as demonstrators voiced their opposition to our presence in the city named after St. Francis of Assisi. There were families with their small children, older couples making their way slowly along the designated walk-way, and many, many young people sharing their enthusiasm and dedication – the vast number was truly encouraging.  There were also numerous priests in clerical garb, and religious sisters dressed in full habits accompanying the thousands of lay people.

 

Toward the end of the walk, some of us stopped at one of the only restrooms along the designated route. As you might imagine, the line was quite long, even for the men’s restroom. While standing in line, I spoke with the gentleman next to me. He said somewhat light-heartedly, “I have been running in this park for over 50 years and this is the first time I have ever had to stand in line to use the bathroom.” He then paused, and continued, “I have been reading the signs you are all carrying, but I don’t really understand why you are doing this.” The gentleman in front of him, overhearing our conversation, then went on to explain what we were doing and why.  “All the innocent babies need someone to stand up for them, they have no voice of their own.”

 

In reflecting over the day the thought came to me: Isn’t that what Christ has done for us all? He stood up for us, interceding with his Father on our behalf when we had no voice of our own. Furthermore, he suffered in our place offering his very life, so that we might have life.  In imitation of Christ, and drawing on his grace and example, may we continue to work for these little ones, that our actions and our voices may in some way make life possible to these, the most vulnerable in our midst.  

Proper Dress for Mass – What is Appropriate?

It is not uncommon in California, at least in the summer months, to see people coming to Mass in shorts, sandals, and even tank-tops. This is true for both men and women. I have been told it is becoming more common in other parts of the country as well.  Is there a proper dress code for Mass?  What is our responsibility in this area?

 

A recent question from one of our students caused me to stop and think and do some research in this area. Like many others, it is troublesome to me when I see people dressed very casually at Mass. However, there are others that don’t seem to have any problem showing up for Church in shorts and sneakers. Am I just being old fashion?  There are pros and cons on both sides, and I think most would agree that respect is due to the Lord who is present. However, this is an area that could use some reflection.

 

When questioned about causal dress at Mass, some respond that “Jesus doesn’t care what you look like, as long as you’re there.” Others respond with a question: “What is more important, what you wear, or what is in your heart?”  This second question is true, of course, but it doesn’t go far enough.  What is in our heart is reflected by our outward appearance and actions. This is the very nature of a sacramental action, that the outward visible signs reflect the inward spiritual reality that is present. Our worship, which is manifested in our words, posture, and gestures, is a reflection of what is truly in our hearts. It is especially in our worship where the whole person is engaged, heart, mind and body, including outward movements, posture, as well as attire in showing proper respect and reverence to God, the focus of our actions.   

 

Although there are various passages from the Gospels that can lend credence to this issue, the Book of Exodus is most explicit. When Moses led the Israelites out of Egypt into the desert to worship God, chapter 19 gives clear directions on how the people should prepare themselves: “And the Lord said to Moses, ‘Go to the people and consecrate them today and tomorrow, and let them wash their garments, and be ready by the third day; for on the third day the Lord will come down upon Mount Sinai in the sight of all the people” (Ex 19:10-11).

 

The General Instruction of the Roman Missal puts it beautifully when it states: “The celebration of the Mass… is the center of the whole Christian life for the Church both universal and local, as well as for each of the faithful individually. In it is found the high point both of the action by which God sanctifies the world in Christ and the of the worship that the human race offers to the Father, adoring him through Christ, the Son of God, in the Holy Spirit” (GIRM, 16).

 

How should we dress for Mass?  As with all other situations, appropriately for the occasion.  Maybe we need to pause and think, am I properly prepared to come before the King of kings?  I know this reflection will help me in this regard.

Engaging the Faith - Catechetics

As the newness of the Christmas Season wanes behind us, we are still energized with the wonder and the grace of Christ’s Presence among us. This is a wonderful time to rekindle the joy and enthusiasm that surrounds our Catholic faith.  Here at the University of Sacramento we are renewed in our commitment to assist the Church in her task of handing on the faith “whether in season or out of season.” This has always been the task of Church in her catechetical mission.

 

One of our main areas of focus here at the University is to form, train and equip catechists and teachers of religious education to respond fully to this universal task that has been entrusted to the Church by Christ himself. Our graduate program in Catholic Faith Formation, as well as our catechist certificate programs, focus on the disciplines of theology, philosophy and catechetics. Although theology and philosophy are somewhat familiar to most, catechetics is often not well understood.  One of the services this blog will provide is a better understanding of catechetics and its central place in the life and mission of the Church.

 

To begin then with a definition: “Catechetics is the systematic study of the divine truths of the faith as contained in Sacred Scripture and Sacred Tradition as articulated by the Magisterium and handed on through the Church for our eternal salvation.” Over the course of the next few months this definition, as well as some of the principles and practices of catechetics, will be considered in some detail.  As with any definition, key terms within the definition will need to be clearly understood. In addition, comparison and contrast will serve as useful tools in helping us come to a greater and more accurate understanding. Therefore, future posts will consider the similarities and the differences between theology and catechetics, catechetics and apologetics, as well as evangelization and catechesis.

 

The blog will also report on current catechetical issues; common shortcomings in the area of catechesis; strong as well as weak approaches in catechesis; an ongoing overview of sound catechetical resources; and last but not least – a sounding board for your questions, comments and insights in this rich area of our Catholic faith.   

Bishop Weigand Celebrates Mass of Thanksgiving

On December 2, The Most Rev. William Weigand, Bishop Emeritus of Sacramento, celebrated a Mass of thanksgiving at the University with students, faculty, staff, and supporters. The Mass was in celebration of his recent retirement and in recognition of his role in helping to found the University. In 2002, Bishop Weigand extended the invitation to the Legionaries of Christ to begin their first American university in the Sacramento Diocese. Already for several years it had been part of his vision for the Diocese to have a Catholic university, serving the community both regionally and nationally. 

During the homily he reflected on his involvement, “One day I’ll go to God and I want to be able to remind him when he has a list of all the negatives, ‘Remember, Lord, that I’m fully responsible for the beginning of the University of Sacramento.’ and he will say, ‘Absolutely! Peter, open the gates!’”  

Bishop Weigand closed the Mass with a few final thoughts, “This venture with the Legionaries is ‘made in heaven’ I want to say.  There is the leadership group, there’s the right philosophy, their presence here in growing numbers.”   He continued, “So we have been greatly blessed and  I pray a lot for Fr. Bannon [Chairman of the Board], for all the Legionaries and thank God for what we have and what we will have.” Speaking to the students, he said, “Thank you for trusting in this venture. It will be in the history books: the initial people, the core. Twenty and fifty years down the line it will look pretty daring, pretty outstanding… The diocese will be indelibly affected and influenced by this institution.” 

Bishop Weigand retired this past November 30, handing the crosier on to Bishop Jaime Soto.