This is an interesting National Catholic Register article on the situation of the church in Germany, which collects church taxes for distribution to the country’s Catholic bishops conference and the Protestant churches. There would seem to be a very important lesson here for all churches concerning the risks of becoming dependent on external authority for financial governance. The result seems to be a peculiar and deeply serious situation for the Catholic church in Germany. Once again, the result of the church and state being too intertwined is not necessarily so bad for the state, but it is disastrous for the church. I hope and pray that the German bishops can look for and press the ‘reset’ button on how the Catholic church in Germany is governed. The status quo looks untenable.
There is so much that has been said about the synod that finished up one week ago in Rome concerning the family. And for that reason precisely, there is much more that needs to be said. It is difficult to know where to begin. So, I won’t. Chickening out here, due to time constraints.
But, here is the passage of the year that is ‘the take away’ regarding this synod, and it comes from a speech by Philadelphia Archbishop Chaput:
We have deep respect for people with same-sex attraction, but we can’t pretend that they’re welcome on their own terms. None of us are welcome on our own terms in the Church; we’re welcome on Jesus’ terms. That’s what it means to be a Christian – you submit yourself to Jesus and his teaching, you don’t recreate your own body of spirituality.
For a precise and exacting (and not long) analysis of exactly why the Synod was a media disaster, go to the always reliable Terry Mattingly, who has a good piece here, in which Chaput’s comment is quoted.
Nov. 1 Update: Here are a couple of articles (one great, the other a bit off the mark) of analysis that go beyond the misleading headlines of the past two weeks:
1) John Gehring, What the Left and Right Get Wrong About Pope Francis
2) Ross Douthat’s “A Church, Not a Party” in which he defends current practice of not allowing communion for the remarried and divorced. While his instincts are correct, I would suggest that he has not made a good theological argument in defense of current practice. And so, he ends up discrediting, to a certain extent, current church practice, since some of his readers will take his view to be “the defence” of current practice. Douthat (whose columns on culture, the role of religion and society and interpreting history rightly – I regularly applaud) confuses doctrine with discipline by focusing too much on an oversimplified view of authority. It’s still worth reading however.
The disturbing events in St. Jean sur Richelieu and Ottawa during the last week have made me think about the safety of our country and how I take peaceful living for granted. I was finding myself becoming more and more anxious as I listened to the news reports of the killings of the servicemen by two very angry young men. I realized that my gut reaction was a response to the fear that I felt.
And yet how to respond in a way that is healthy and does not perpetuate the cycle of violence and hatred that these actions by others ignite? I was consoled today by a reading in the liturgy that stated “I … beg you to lead a life worthy of the calling to which you are called, with humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace.” (Ephesians 4:1-3) Saint Paul is encouraging his readers to look at each other in a spirit of love and to try to understand each other.
When our lives have been turned upside down, these might be hard words to swallow, but they are words that lead to the road of wisdom and peace. If we react with violence to situations of violence, the cycle will never end.
But in the concrete, how can we bear with one another in love? When we see people consoling those who have been hurt, the families who have lost a loved one, even the families of the perpetrators, we are on the right track. Whenever we try not to judge others by their appearances or belief systems and see them as mothers, fathers, brothers, sisters, then we see them in a spirit of love and peace. When we forgive others for past hurts, then we grow in humility and gentleness. These are some of the keys to becoming a person of peace.
All are called to be people of peace within our own communities, workplaces and families. It is only in working towards peace at the grassroots level that we can model a society that reflects the suggestions from Saint Paul.
Can you think of situations where you can be a carrier of peace? Where might you be the messenger of the unity of the Spirit?
« In daily life we must see that it is not happiness that makes us grateful, but gratefulness that makes us happy ». This phrase written by the well-known contemporary spiritual writer, Brother David Steindl-Rast, reminds us of the importance of gratitude in our daily lives.
Gratitude is not only an important virtue for our spiritual lives, but there is even a more recent school of psychology that recognizes the benefits of gratitude for leading a satisfied life. We have much to be thankful for and yet our natural tendancy is to focus on what is missing in our lives instead of what is good. When we give thanks, we change our perspective and see life through a different lens.
Giving thanks is central to the Catholic faith. The term « Eucharist » means thanksgiving and we have many instances in the Bible where we witness Jesus giving thanks to his father as part of his blessing of the bread.
How can we give thanks? Some families give thanks before meals, others have bedtime rituals that include giving thanks for the events of the day. We can also give thanks in the morning before the day begins.
This year as you gather around a Thanksgiving dinner, maybe you can ask each person what they are thankful for at this time of their lives. Even small children can participate.
Walter Rauschenbusch offers us a Thanksgiving Prayer in appreciation of our senses and the natural world. He acknowledges that we are people who experience life in many ways.
Do you have a favorite Thanksgiving prayer? Are there some rituals in your family in which you offer thanks to God for what is good in your life?
May you have a blessed Thanksgiving Day!
Last June, an article entitled “When Crisis Strikes: 5 steps for praying when you’re overwhelmed”, caught my attention. Personally, I am more vulnerable to being overwhelmed in the fall as I transition from the slow days of summer into the more hectic and busy days of the fall. It always takes about a month or so to get into the beat of the more intense pace of work.
For a quick read, below is a summary of the 5 steps, but you can also access the unedited list.
Step 1: Find a safe and quiet place to become aware of God’s Presence. It is important in times of crisis to step away for a few minutes or a half hour to take time to breathe and get in touch with God and his voice.
Step 2: Review what has occurred through the lens of Gratitude. The saints remind us that our relationship with God is linked to gratitude. We are all given gifts, but we need to take the time to take stock of them. Talk to God and share with him the feelings and thoughts that you have experienced since the beginning of the crisis.
Step 3: Pay attention to your emotions recognizing they are sacred. St. Ignatius of Loyola reminds us that God can speak to us through our emotions and feelings. Think back on your stronger feelings since this crisis. Thank God for speaking to you through them.
Step 4: Ask God to speak to your open heart. Pray for insight concerning these experiences. What is God asking you to pay attention to? Can he be telling you something?
Step 5: Look toward tomorrow. When we are stressed and overwhelmed, it is hard to see the light at the end of the tunnel. What kind of strength do you need to face the challenges of tomorrow? End this time of prayer with an Our Father or another prayer of offering.
These steps will not take away the crisis that is triggering your sense of being overwhelmed, but it may bring you some sense of connection to God. May it also bring you peace.
In a city such as Montreal, where Catholic heritage so easily overwhelms the still vibrant yet less visible contemporary expression of faith, one can be forgiven for not thinking about how to build a Catholic church. The churches, they are already built. Well, nonetheless, there were a number of churches built in the recent past, mostly in the suburbs. The architectural quality of these churches – many built in the 1960’s – is, to put it charitably, debatable. There are some positive fetures to these churches. For instance, I do appreciate the wood panelling in some of these suburban churches – such as the wood (is it oak?) in the over 50 yrs. old St. Edmund’s, Beaconsfield.
Architecure is a hot topic when it comes to Catholicism’s reception of what is termed modernism. One architect in particular, Charles-Edouard Jeanneret (1887-1965), better known as “Le Corbusier,” is the bête noire of modern architecture. He is associated with many projects in Europe involving lots of concrete, other heavy materials and flat surfaces. (Think of ugly aprtment blocks built circa 1962 and you have it.) This article by Denis McNamara does a nice job, I think, of detailing how and why Le Corbusier has had some direct influence on Catholic church (religious) buildings: notably the Dominican Monastery of Sainte-Marie-de-La-Tourette (1957-60) in Eveux-sur-L’Abresle outside Lyon. Take a look at the pictures in that article and see how this architecture squares with the more traditional monasteries that we know and love, whether it be the relatively recent Benedictine abbey at St. Benoit du lac here in Quebec (see below…tip: go there in early October for the amazing apples, cider, Mass and cheese …. not necessarily in that order) or the fantastic new Trappist monastery, Val Notre-dame, which is also open to visitors at select times/days.
What got all this going for me was a read through this article in a secular blog, New Geography, which details why Catholics need architecture that is vibrant and alive, not deathly plain as in the new brutalism that is associated with the name of Le Corbusier. What Catholics also need are leaders who appreciate the specific needs of Catholics for beauty that speaks to the tradition rather than a banal sense of the spiritual. This contrast is spelled out in the McNamara article on Le Corbusier and his influence on the Dominican Marie-Alain Couturier (1897-1954). One wonders what contemporary Dominicans think of the Sainte-Marie-de-La-Tourette monastery given Couturier’s controversial embrace of the ideas of LeCorbusier, the religious skeptic.
Yet, according to the author Julien Meyrat, it is possible for *some* reconciliation on the part of Catholics with modernism. He cites the convent at Ronchamp (France) and the Cistercian chapel near Irving, Texas. Interesting side note: the picture of the Texas chapel (go to the bottom of the article) reminds me of the rough stone at St. Benoit. The beauty of the rock and the careful way in which natural light is brought into the chapel seems to redeem some of the extra simplicity that would otherwise dim the illumination of the prayer and worship that unfolds within.
Building Catholic churches will, I hope, be carried out with some critical distance to what transpired in the 1960’s. We know more now than we did then, apparently. Although you can never tell for sure.
Not too long ago I read an article suggesting that community service is beneficial to mental health and helps to maintain intellectual capacity as we age. As I delved further into the topic, I discovered a webpage from the University of California in San Diego describing the Top Ten Reasons to Volunteer. I was surprised to see how much giving to others had so many benefits not only to the person being assisted, but also to the person who gives. This is another example of how a very Christian value, that of giving of oneself, has proven to be good for our well being.
What is the link between this and Pentecost? As a church, Pentecost is the date when we celebrate the coming of the Holy Spirit to the apostles. It is also sometimes called the birthday of the church
Saint Paul in his letter to the Galatians speaks about the fruits of the Holy Spirit which are “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.” When we give to others through community service, we are given opportunities to grow in the fruits of the Holy Spirit.
These fruits are the manifestation of what living in relationship with God can look like. As human beings, we are meant to be in relationship with each other. Relationships of service are instrumental in discovering our true humanity as God created us to be. Allowing the Holy Spirit work through us brings us joy, peace and so many other gifts.
This Sunday is Pentecost Sunday. Is there a fruit of the Holy Spirit that you would like to cultivate? Is there a place where you can be of service to others and/or to the community?
Pope Francis also invites us to pray for peace in the Holy Land as he meets with some of their leaders on June 8. Let us pray for peace.
The Bible is full of stories of a merciful God who gives of his love in very unexpected ways. One of my favorites is the story of the meeting between Jesus and the Samaritan woman in the fourth chapter of John. The woman unexpectedly meets Jesus at the local well and he strikes up a conversation with her. She is living in an ambiguous situation and yet, he does not judge her but is attentive to her and treats her with kindness. Through the encounter she has a deep experience of God’s love and mercy. Her life is changed forever.
How to describe mercy? In the dictionary, mercy is defined as, “compassion or forbearance shown especially to an offender or to one subject to one’s power; a blessing that is an act of divine favor or compassion”. Mercy is an act of love, freely given, with no strings attached, to someone who for all intents and purposes does not merit this gift.
Cardinal Walter Kaspar tells us in his book “Mercy” that the word hesed from the Old Testament means “unmerited loving kindness, friendliness, favor, and also divine grace and mercy…..it means God’s free and gracious turning toward the human person with care. It concerns a concept of relationship, which caracterizes not only a single action, but an ongoing attitude and posture.” He reminds us that love and mercy are closely linked. To be merciful is a way of being with others, a way of showing love.
From the story of Jesus with the Samaritan woman, we see how an act of mercy can have the power to change lives, to give life to those who are feeling lost and alone.
From the forward of his book entitled “The Church of Mercy“, Pope Francis writes, “Only someone who has encountered mercy, who has been caressed by the tenderness of mercy, is happy and comfortable with the Lord.” Having experienced mercy impacts our relationship with God. I know that having been treated with mercy by others has helped me become more merciful.
What does an experience of mercy look like? We can have an intense experience of God’s mercy when we forgive others or experience forgiveness. God’s mercy is manifest when we are present to those who are suffering or when someone else accompanies us in our own struggles and difficulties. It is often those days when we feel very alone that God finds a way to show us his merciful love.
Are there moments or times when you have experienced mercy from someone or from God? What was that like for you? How did it impact your relationship with God?
The word, “knots” reminds me of the time as a Girl Guide when I had to learn various knots to be used to tie cords together or wrap around packages. The knots would need to stay fastened and not loosen when put under stress. In these instances, the knots had a useful purpose.
But sometimes knots can be less useful as in the expression “tie myself up in knots” or “stomach in knots”. Both expressions imply a situation of anxiety, worry, concern. So if you were to undo some of these knots, the result would be a sense of peace and tranquility.
Soon after Pope Francis became elected, several news articles pointed to a particular Marian devotion that he discovered when staying in Southern Germany and which he then brought back to Argentina, his home country. The devotion called, Mary Undoer of Knots, became very popular in that country.
The story of the devotion goes back to the 18th century when a man from a wealthy background found out that his wife wanted to leave him. He consulted his Jesuit pastor at the time and the pastor asked him to bring his marriage ribbon. The priest prayed to Mary to help the couple and their difficulties were resolved. In gratitude, the man had a painting commissioned which was then placed in St. Peter’s church in Augsburg, Germany. Mary is depicted in the painting as patiently undoing the knots, one by one, on a ribbon.
The devotion to Mary speaks of her ability to help us overcome the knots in our lives. Our knots can be a relationship that is problematic, a personal issue that we are unable to resolve or any difficulty that we are struggling with. We bring our knots to Mary and ask her with the help of Jesus to see where our knots come from and how to “undo” them.
Do you have any knots in your life that are bringing you anxiety and that you wish to undo? Have you ever helped someone else undo their knots just by your listening presence? Mary serves as a model “undoer of knots.”
Is there a spirituality of work? That is the question posed by the author of the book, Spirituality at Work: 10 Ways to Balance Your Life on the Job*, Gregory F.A. Pierce. His question invites us to think of who we are as Christians when work takes up a good part of our day. The 10 disciplines he suggests are:
– surrounding yourself with sacred objects
– living with imperfection
– assuring quality
– giving thanks and congratulations
– building support and community
– dealing with others as you would have them deal with you
– balancing work, family life and community responsibilities
– working to make the system work
– engaging in ongoing personal and professional development
– deciding what is “enough” (my personal favorite)
Towards the end of the book Pierce states: « It is pretty clear to me that God is present in our workplaces. There is too much experience, too much testimony, and too many examples of people experiencing the divine presence in their work to deny or even doubt it. … Yet the workplace is a difficult place in which to « be spiritual. » It is noisy, crowded, complex, competitive, materialistic, tiring, frustrating, dangerous, busy, secular. To find God there, we have to work (there’s that word again) hard at it,…and I have tried to outline this idea of developing a new set of disciplines that might help me and others practice the spirituality of work. »
From the beginning of humanity, we have been challenged to work. It only seems logical that God is to be found in our workplace. I invite you to discover the places in your work where God resides and may be calling you to growth in your spiritual life and your relationship to God.
* Published by Loyola Press, Chicago, 2001.