Slow down, you are moving too fast!
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD
The other day after Mass I heard a mother tell her son who was running around and who bumped into someone to slow down, take his time, and pay attention to where he was going.
For some reason, the mother’s statement struck me, because if the truth be told, we are all moving too fast, especially as we prepare for Christmas. There are the parties to attend, the Christmas cards to be sent out, the gifts to be purchased, and the decision about the place where Christmas dinner will be held.
Before we know it, Christmas has come and gone, but has it really transformed us? After Christmas we tend to fall into the same rut, doing the same things in the same way, which seems to imply that Christmas is just like any other day of the year.
The liturgical season of Advent reminds us to slow down and pay more attention to what we are really celebrating – the birth of Jesus Christ, the Son of God.
Derived from a Latin root, Advent means “coming” or “arrival.” Traditionally it is a season of quiet and joyful expectancy with a two-fold character: a time of preparation for the festival of the Nativity when the first coming of God’s Son to the world is recalled and also a period of reflection pointing us to Christ’s second coming at the end of time.
It is a season for prophecy, calling us to conversion, preparation, and a constant sense of watchfulness. For us to come to a realization of what we are really celebrating, we have to SLOW DOWN.
We have to look below the surface of our lives. Otherwise, we will go through this season in the same way that we flip through the television channels, having only a glimpse of one program after another but not really learning the full story of any of them. Advent calls us to stay with the story of Christ’s birth for our salvation and to absorb the profound meaning it has for our lives.
The readings for the first Sunday of Advent alert us to look where we are going and to see what is really happening. “Come, let us climb the Lord’s mountain, …that he may instruct us in his ways, and we may walk in his paths.” (Isa 2:3)
For us to hear what the Lord is telling us, it is necessary to slow down, to be silent, and to listen reflectively – a listening silence that allows the Word of God to penetrate our very being and to transform us.
St. Charles Borromeo said, “The season of Advent should remind us, and lead us to recommitment, that God has great mercy and love for us. Though we are sinners, his infinite love for us is shown in the gift of his Son. He sent his only Son to open the gates of heaven for us.”
In the Gospel for the first Sunday of Advent we hear, “Stay awake! For you do not know on which day your Lord will come.” (Mt 24:42) The entire passage (vs. 37-44) makes reference not only to the second coming of Christ at the end of time, but also to our own death.
By staying awake and slowing down, we can discern the presence of God in our midst and more clearly see what is really important and meaningful.
If we prepare ourselves during this season of Christ’s birth, we will also be preparing ourselves for our own passage into eternal life and for Christ’s second coming. One of the great anxieties of our modern day is the fear of our own death; thus, we tend to run away quickly from anything that resembles death.
On his deathbed, St. Dominic told his brothers, “Do not weep, for I shall be more useful after my death and I shall help you then more effectively than during my life.”
St. Dominic could only have come to this conclusion by receiving the instructions of
the Lord and taking them to heart.
A slowed down, prayerful, observant Advent in the midst of a fast-moving world appealing to our appetites should bring us to the observation of St. Theresa of Avila, “Let nothing disturb you, nothing frighten you; all things are passing. God alone remains.”
Thanksgiving
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD
Thanksgiving has become the most traveled holiday. People gather with family and friends for a meal, fellowship, and fun. However, I think the original meaning of Thanksgiving has been lost over the decades.
Though it is a secular holiday, its original purpose was to give thanks to God for His blessings. In 1789, George Washington, in establishing the first designated day of Thanksgiving, wrote: “Congress by their joint committee requested me to recommend to the people of the United States a day of public thanksgiving and prayer – acknowledging with grateful hearts the many significant favors of Almighty God…” The original purpose was to prayerfully give thanks to God for the many blessings bestowed upon us.
From a religious perspective, the leper in Luke’s Gospel (17:11-19) who gave thanks to Jesus for curing him gives us a deeper insight into the meaning of Thanksgiving. During the time of Jesus, lepers were placed in colonies. They were allowed to go along the roads to beg.
The 10 heard Jesus was coming by so they cried out to him for healing. Jesus told them to go show themselves to the priest. On the way they were healed. But only one, the Samaritan, came back to give thanks.
Luke uses the Samaritan to bring out two important points. He was not a Jew, therefore, not of the chosen race. In fact, Samaritans were hated and despised. So, he had two counts against him – he was a leper and a Samaritan.
Luke wants to show that Jesus came to bring salvation to all, and that blessings can often be taken for granted. The Samaritan, because he had so much against him, realized that he was healed out of love. He did not merit being healed. It is that realization that moved him to return and give thanks.
All too often, we take God’s blessings for granted. We may even go so far as to say we deserve them or we are entitled to them.
Robert A. Emmons, a psychologist, did a scientific study of people who are grateful. He found out that they are happier and healthier.
In giving thanks to God, we recognize who we are – incomplete persons dependent upon God’s grace. We need God to fulfill our deepest needs and longings for completeness. We also recognize that by giving thanks we cannot pay God back. In receiving God’s blessings, the only response is to give God thanks.
In one of the thanksgiving prefaces of the Mass we read: “You have no need of our praise, yet our desire to thank you is itself your gift. Our prayer of thanksgiving adds nothing to your greatness, but makes us grow in your grace, through Jesus Christ our Lord.” In giving thanks, the leper received the gift of salvation – “Your faith has made you well.” In giving thanks, we become more holy.
Thanksgiving is a personal response to God, after you see and feel that God has acted in your life. Every breath that you breathe, every word that you speak, every sunrise that you see, every melody that you hear, every moment of every day is pure gift.
With the eyes of faith, everything is seen as a gift of God, even when it is something “which earth has given and human hands have made” or “the fruit of the vine and work of human hands,” as we pray in the liturgy.
So, as you gather with family this Thanksgiving, you might consider going back to the real purpose. As Catholics, the greatest act of thanks is the Eucharist. Eucharist means “thanksgiving.” For at the Eucharist we remember and celebrate the life, death and resurrection of the Lord, God’s greatest gift to us.
The ultimate purpose of Thanksgiving is to thank God for the gift of His Son. And so at the Eucharist we remember – and do what Christ did for us. At the Eucharist we also commit to living and proclaiming what we celebrate: “as often as you eat this bread and drink the cup, you proclaim the death of the Lord, Jesus, until he comes.” (1 Cor. 11: 26)
This Thanksgiving you may want to start off the day by attending Mass or gathering the family for prayers of thanksgiving. You want to sit with family and recount the many blessings received.
Remembering the blessings of God is a way of not forgetting all that God has done for you. And as you give thanks for family, food, time together, and so many other things, remember that what you have received as gift, you are also to give as gift to others. Let your thankfulness to God be manifested in loving service of others.
In Communion with the Saints
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD
Beginning with Nov. 1 and 2, the Church has set aside the month of November to remind us of the saints, whether canonized or not, and of the souls in purification.
In some parts of the country, it is the custom to clean the graves of loved ones for these two special days. During the year, relatives ask that Masses be celebrated for their loved ones, especially on the anniversary of their death. In our homes and churches, there are pictures, statues and sculptures of saints reminding us that we are surrounded by their presence. Why?
Perhaps the Preface for the Feast of All Saints best answers the question: “Around your throne the saints, our brothers and sisters, sing your praises forever. Their glory fills us with joy, and their communion with us in your church gives us inspiration and strength as we hasten on our pilgrimage of faith, eager to meet them.”
In other words, as we try to live faithful lives, we are not alone. The doctrine of the communion of saints means that we are united through Christ and in the Holy Spirit into one community of faith – the Church – helping one another through prayer and example to be happy here on earth and to be with God and our loved ones in heaven.
The communion of saints is made up of the Church here on earth, the blessed in heaven, and the souls in purgatory. We believe that not even death can break the bonds that tie Christians together. For at death, life is not ended but changed.
Who are the saints? The saints are those men and women who remained faithful to Christ in good times and in bad. They are not superhuman beings, but were people like our parents, grandparents, siblings and friends.
They lived the Gospel values and the teachings of the Church in the circumstances they faced. They were guided by the light of Christ in facing the challenges of their day. Did they ever make mistakes or fail in their efforts to be faithful? Of course! They failed just as we fail, but they kept trying and calling upon God to give them the grace they needed each day.
Just remember Blessed Mother Teresa of Calcutta. She often felt that God had abandoned her, but she remained faithful in serving the poorest of the poor by clinging to God’s promise, “I will be with you always.”
The saints know our struggles because they went through them and are now enjoying the beatific vision – being face to face in the presence of God. They give us strength and inspiration to face the challenges of our time and place.
In a sense, they tell us, “Hang in there; the reward is worth every bit of the struggle it takes.”
Did not St. Paul tell the Hebrews, “Christ suffered, faced embarrassment and death, because of the joy that lay ahead”?
We Catholics are often accused of worshipping the saints. This, of course, is the farthest thing from the truth. What is true is that we pray only to God, through Christ. We ask the saints to intercede with God for us, that is, to help us to be faithful on our journey.
The responses to our prayers do not come from the saints, but from God through the intercession of the saints. Devotion to the saints is ultimately devotion to God, because they are saints not of their own doing but through the grace of God.
I remember as a pastor a 16-year-old boy, Eric, who came to me and asked that I celebrate a Mass for his grandparents. I found it a bit odd that a teenager would make such a request, but I complimented him on his request.
I told him that his grandparents must have been good to him. He confirmed that they were and that he needed them to pray for him because he was having a rough time. I did not ask what his struggle was, but Eric had a sense that just as his grandparents helped him while they were on earth, they could also help him now that they were in heaven. The bonds of love do not end with death!
One of the great gifts the saints give us is the example of their lives.
They may have lived in a different time, but the challenges of life were basically the same – fear of death, fear of meaninglessness in our lives, struggle with temptation, the struggle to give of ourselves, and, like Mother Teresa, the struggle to continue serving others even when feeling abandoned by God
.During this month, we also pray for our brothers and sisters in purgatory – those good people who are still in need of purification. They lived a life of faith but did not consistently remain faithful to God.
Is this not the case for most of us? God’s power purifies, heals, and erases, so to speak, what remains imperfect in us at death. The Church teaches: “There is a place of purification, and the souls held there find help in the intercessions of the faithful, and above all, in the sacrifice of the altar which is pleasing to God.” (DS 1820)
I hope that this November, when you see a painting or sculpture of the saints, when you remember your loved ones, or when you think of your patron saint, that they are interceding for you in your daily struggles to remain faithful so that, one day, you will be with them.
Jubilee Celebration Homily
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD
Family reunions are very important in our society today, due to the fact that families are scattered throughout the country and the world because of jobs or opportunities. At those reunions there are a number of activities.
At reunions of my large family there is a time to recount the family history. This is especially important for the young people. It gives them a sense of their history and it roots them in a family and gives them a sense of identity. Then at the end of the reunion there is a big meal. Everyone goes home with a deeper sense of family and more connected to something bigger than oneself.
As our family of faith gathers at this Eucharistic celebration, we give thanks and praise to Almighty God for the many blessings bestowed upon us, and we renew ourselves to continue God’s mission in our diocese. What is the occasion for this gathering?
This year we celebrate the 100th anniversary of the dedication of the edifice of St. Anthony Cathedral Basilica, the 40th anniversary of the establishment of this diocese, and the recent naming of St. Anthony Cathedral as a Minor Basilica.
I wanted this year to be a time to reflect, pray about, and recommit ourselves to our baptismal promises through more intense prayer, sacrifice and almsgiving. To set this year apart from other years, I declared a Jubilee Year, which we now conclude.
At baptism we were inserted into communion with the Father, Son and Holy Spirit. We participate in the divine life which gives us happiness, peace, joy, and the promise of eternal life. In addition, we were also baptized into the family of believers, living and deceased, who accompany us on our journey.
The family of faith offers consolation and direction. At baptism we also promised to share our faith with our sisters and brothers.
As we look back over these past 100 years, we see God at work in our ancestors in faith. In living out their baptismal promises, it was not easy. They had to overcome many obstacles, such as a hostile environment to the faith, the shortage of priests, inadequate material and financial resources, and diseases. Yet through it all, strengthened by their faith in Christ and by the support of each other, they passed on the faith to us, for which we give thanks today.
It is my hope that, as a result of this Jubilee Year, we are better prepared to continue the mission of Jesus into the future. As we look toward the future, it is not so much that we will do something different in living out our baptismal promises, but that we will live with renewed faith in Christ, with greater enthusiasm about our faith and with eagerness to spread the Good News of the Gospel.
The mission of the Church has been the same from its very beginning – to make Christ known through our personal witness of faith, through catechesis, youth ministry, promotion of vocations, family life.
Because we live in a secular world which is often not supportive of the faith, we must have catechetical programs that are clear and authentic and solidly based on theology and the teachings of the Church. Our young people look to the Church for answers to the many complex moral questions and situations that they face.
Parents must not only see that their children attend religious education classes but must also model for their children how to live out an authentic faith life as a Catholic. Parents teach by example.
We must pray for and promote genuine family life. Not only from studies that have been done but also from our own experiences of family life, we know that family life is in trouble. The divorce rate is at an all time high, and family violence affects the lives of so many children. The recent school shootings and the discovery of a massacre being planned by teenagers are indicative of the decline in family life and values.
Since I have been your bishop, I have ordained nine men to the priesthood. However, there is a critical need for everyone to pray for and actively promote vocations. Sometime next year I will ordain our transitional deacon.
Because we currently have no one in the seminary, it could be six to eight more years before we will have another ordination.
With our new full-time vocation director, I hope that we will be able to encourage more men to answer God’s call.
That encouragement, however, must begin in the home!
We have many challenges that lie ahead, but we face them with faith and confidence in a God who does not disappoint but who leads us in the right direction.
In the first reading for today (Ex. 17: 8-13) we see that as long as Moses kept his hands raised, Israel conquered its powerful enemies. God always provided for His people. He provided our ancestors with faith and confidence to face their own challenges. There is no reason for us to doubt His divine guidance, provided that we call on Him through His Son, Jesus our Lord and Savior.
Homily from the Red Mass
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD
When I was a pastor in New Orleans, one of my parishioners ran for judge. It was a position he really wanted because he thought he could make a positive difference. A year after being on the bench, I asked him how things were going. He responded that it was difficult for him to avoid becoming indifferent, cynical, or even angry. He said he saw the worst side of humanity, nasty divorce cases, greed, and violence. Yet in the midst of the mess he was called to be fair and just.
God created each of us in His image and likeness. When He breathed His Spirit into us, He placed a desire in our hearts to do good and avoid evil. In fact, He urges us to come to Him because it is in union with Him that we have life to the full. Jesus summarized the way to happiness here on earth and in eternal life in this way: love God with your whole heart and mind and love your neighbor as yourself. The ancients put it this way: live honestly, injure no one, and render each his due. We are always choosing between right and wrong. That is because we are truly free to choose. Gaudium et Spes put it this way: “Man is divided in himself. As a result, the whole life of men, both individual and social, shows itself to be a struggle, and a dramatic one, between good and evil, between light and darkness.” (GS #3)
The laws were established precisely to help persons to choose good over evil. The law is a rule of conduct enacted by competent authority for the sake of the common good. The law, which in the West is based on Christian principles, helps a person to choose what is good over evil. If one chooses to do evil, then one will be punished by the law. In a sense, the law helps to awaken in us the urge to do good, which God has placed in our hearts. But every person has to struggle with pride, selfishness, personal gain, and greed. That was precisely the sin of Adam and Eve. God had given them everything they needed to be happy and at peace, but they wanted more; they wanted to be like God.
All of you in the judiciary profession deal with those who have chosen darkness over light, evil over good. You deal with those who have ignored the law.
In the second reading today (James 3: 13-18) we read, “For where jealousy and selfish ambition exist, there is disorder and every foul practice.” James tells us that we need wisdom from God in order to choose rightly.
In the Gospel, Jesus tells his disciples that He will send the Holy Spirit to be their helper and guide. He says the Holy Spirit will help them to remember everything He taught them and will give them the gifts of wisdom, courage, and understanding. These are gifts that help us to avoid becoming cynical, indifferent, or hopeless when we see or experience the worst of humanity. The Holy Spirit gives hope that redemption is possible. St. Augustine said that hope has two daughters – anger and courage. One is anger because of the violence, injustice, and the worst of humanity that we see and experience. In the judicial system, you deal with those situations every day. It is understandable that you could become angry, but if you go beyond anger, then you will have courage – courage to see to it that things do not remain the same; the courage to change the system if it needs changing; the courage to rule justly and fairly. If you remain at the anger level, then you will become indifferent, cynical, and lose hope in humanity.
I would like to make reference to two people who never gave up hope, though their circumstances tested them.
Blessed Teresa of Calcutta ministered to the poorest of the poor in the slums of India. She was admired throughout the world for her love of the poor. One time she was ministering to a dying man. Someone told her to move on because the man was dying anyway, but she responded that no one should die alone. Made public recently are her personal letters to her confessor about her feelings that God was absent in her life. She often did not feel God’s presence as she worked with the poor and destitute; yet, she continued ministering to them as she clung to the hope that Jesus was present, even if she did not feel that presence.
St. Thomas More was also a man of hope. Being a wealthy lawyer during the reign of King Henry VIII in the 15th century, he was appointed Chancellor by the King as an attempt to have Thomas agree to the King divorcing his wife. But when it came to choosing between God and man, Thomas chose God. He chose to trust in God’s providence rather than save his life by compromising his values.
My parishioner served many years on the bench. He was a man of deep faith, but because he went from anger to courage, he was able to make a positive difference.
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My mission to Liberia (part 2)
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD
After my visit to the new school in a remote village near the city of Gbarnga, I then visited a Peace & Reconciliation Program sponsored by Catholic Relief Services and Caritas International.
This program brings together people of different tribes or people who were on different sides during the war. The program tries to teach the people conflict resolution skills and to reduce ethnic tensions that contributed to the initiation of the civil war. About 10,000 people have benefited from this program. The Christian virtue of forgiveness plays a crucial role in this process.
I might add that one of CRS’s principles is to bring people of different faiths, philosophies, and ideologies together to work toward the common good. It obviously takes a lot of education to help people see beyond their prejudices and to embrace the common good. The process, however, does work.
Unfortunately, I was not able to visit with Archbishop Michael Francis, the archbishop of Monrovia, because he is very ill.
President Ellen Johnson-Sirleaf said of the archbishop, “During the war, he was the conscience of the country.”
Through his pastoral letters on peace and justice, the dignity of the human person, and the role of government to enhance the lives of its people, he gave hope to the suffering people and guidance to the leadership.
Because he took the cause of Liberia to capitols around the world, the world community finally established the United Nations to bring and keep peace. The United Nations continues to be such a force for good will to this present day.
Finally, I met with President Ellen Johnson-Sirleaf. She studied law at Harvard and worked for the World Bank before she was duly elected as President of Liberia. She is grateful to CRS and to other charitable organizations for helping her people not only with food but also for giving them hope.
She and many others, especially in the remote villages, were grateful to CRS for its work, particularly for not abandoning the people during the civil war. Under risk of threats, CRS fed and clothed the people.
One Liberian worker put it this way, “Speaking on behalf of my fellow Liberians, CRS was there when we needed food and hope the most.”
The president said that her goal is to put in place the infrastructure, such as electricity, the courts, etc., to improve agriculture and build schools.
She also said that, though the country is rich in diamonds, timber and rubber, the fruits of these resources have not reached the people in the past. She hopes to use the resources, which belong to the people, to improve their lives.
Finally, she asked me if I saw hopeful signs as I went around the country. I told her that I saw the faith, spirit, and determination of the people. Though they had gone through 15 years of civil war, their spirits were not broken. To me, that is the hope for this country.
The regional director of CRS in West Africa, Jean-Marie Adrian, and the country representative, Anthony DiFilippo, took me around to the projects. I was informed and inspired by the staff of CRS. They work under extreme difficulties; yet, their commitment to the people is outstanding.
After telling people upon my return what I saw and heard in Liberia, many people have asked how they can help.
Every year during the weekend of the fourth Sunday of Lent we have a diocese-wide second collection for Catholic Relief Services. The best help any of you can provide is to contribute generously to this second collection.
We are truly blessed with so much in our country. We have a lot, but we also waste a lot. We are generous, but we can be more generous. We have seemingly insurmountable problems, but by working for the common good they become surmountable.
Liberia and other countries where CRS works are not nearly as blessed as we are. Our solidarity in prayer, sharing our wealth, and our care bring much more than food, clothing, education, etc. We also bring HOPE!
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7/13/07 - What is apostolic succession?
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD
On the first Sunday of Lent, at the beginning of the Rite of Election of Catechumens and the Call to Continuing Conversion of Candidates who are preparing to enter the Catholic Church, I asked some of the Candidates why they wanted to become Catholic. I was struck with one of the respondents who said her reason was Apostolic Succession. [She said her congregation split three times over a dispute about an interpretation of Scripture.
I was struck by her reason because Apostolic Succession is a great gift given to the Church by Jesus, through the Holy Spirit, to continue his mission as he intended. When I pressed the respondent further, she said that the Catholic Church could go back to the Apostles in her teaching. Furthermore, she said that this enabled the Church to be historical and universal in her teaching.
Let us now refresh our memories about this great gift given to us by Christ through the power and guidance of the Holy Spirit.
God “desires all men to be saved and to come to the knowledge of truth.” (1 Tim. 2:4) That truth is found in Christ.
“God graciously arranged that the things he had once revealed for the salvation of all peoples should remain in their entirety throughout the ages and be transmitted to all generations.” (Catechism of the Catholic Church, #74)
Christ commanded his Apostles to go to all nations to preach the Gospel. It is the Gospel that is the source of saving truth and moral discipline. To accomplish this mission, Jesus appointed 12 Apostles and made Peter the head of the Apostles. In turn, the Apostles appointed bishops as their successors. This line of succession was to continue until the end of time.
The successors of the Apostles teach what has been handed down from the Apostles orally and in writing, and this is called Sacred Tradition, which is based on the Scriptures.
The Apostles entrusted the deposit of faith contained in Sacred Scripture and Tradition to the whole Church. By adhering to the deposit of faith, the People of God remain faithful to the teachings of the Apostles.
In our American legal system, when a dispute comes up in law, it is the Supreme Court that decides after hearing arguments on both sides of the disputed issue. By analogy, the Teaching Office of the Catholic Church, the Magisterium, interprets the Word of God and moral issues.
The bishops in union with the Pope are the authentic teachers in the Church. It is important to keep in mind that the teachers not only use Sacred Scripture and Tradition but also make use of science and available knowledge that might shed light on the matter in question. But the teaching is always based on Sacred Scripture and Tradition. There is no contradiction between faith and science.
As someone said, “I accept the teaching authority of the Church for good reasons, just as I would accept what my doctor says because he went to medical school.”
It is apostolic succession, then, that gives the Church its unity and universality. The Magisterium has guided the Church in its teaching for over 2,000 years, even taking it through difficult cultural waters.
But through it all, from the first Apostles and through the successors of Peter, the Church continues the mission of Jesus. This is the wonderful gift that the respondent I mentioned above wanted to be a part of.
Perhaps this is a good time for those who take the gift for granted or who do not understand it could benefit by studying the Catechism of the Catholic Church, nos. 74-95.
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6-8-07 - The human face of the immigration issue
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD
A little girl in school was asked by her teacher why she was crying. She said that she was afraid that when she got back home from school her mother would not be there. Her father is legally in the U.S., but her mother is undocumented.
In numerous situations the family unit is being compromised.
Juan (a pseudonym) entered the U.S. unlawfully and has accrued more than one year of unlawful presence. He met Jane (pseudonym) who was a divorced single parent of a 9-year-old son; they fell in love, married, began their life as a family, and eventually had a child together. Juan's wife Jane, his child and stepchild are all U.S. citizens.
Juan is a good provider, has never been in trouble with the law, and has proven to be an exemplary husband and father. Jane filed a petition to legalize her husband's status, but for him, the only way is through the Consulate process, which means that his Consulate interview will have to be at the American Consulate in Ciudad Juarez, Mexico.
For Juan to have this interview, he has to leave the U.S., but by doing so his departure triggers a 10-year bar from entry back into the United States. However, because he is married to a U.S. citizen, it is possible to waive the 10-year bar, but currently there is a 10-12 month backlog in processing these waivers. During this 10-12 month wait, Juan cannot re-enter the United States. Thus, the family is forced to make arrangements for the care and well-being of the children.
Jane works for a local refinery, and at times she has to do different shift work. She is the only source of income and it is difficult to care for the baby and the 9-year-old. She is also recuperating from major back surgery. Juan and Jane decided to make arrangements for the 9-year-old to live with his maternal grandmother in South Texas. The baby, a U.S. citizen returned with Juan to his home village in Mexico.
Jane's son is temporarily living nine hours away from Jane, and Juan and their baby are more than18 hours away. The separation of this family is causing extreme hardship and great emotional upset for them.
All of this indicates the urgent need for a Comprehensive Immigration Policy, as we recognize the legitimate concern about the protection of our borders.
The White House, Senate and House of Representatives are in the process of trying to come up with proposed legislation, and it is my hope that the resulting policy will be humane and just. Such a policy must encompass the following:
a. A viable path to permanent residency for the more than 12 million undocumented who are currently residing in the United States;
b. A worker program that includes appropriate worker protections, wage levels and opportunities to earn permanent residency;
c. Reduction in backlogs of family reunification cases;
d. The restoration of due process protections lost in the 1996 Illegal Immigration Reform and Immigrant Responsibility Act;
e. Policies that address the root causes of migration, such as lack of economic development in the home countries of migrants.
One of the most dehumanizing aspects of the present immigration policy is the separation of families where, in some cases, minors are separated from one or both parents (such as Juan and Jane's case).
From the previous influx of migrants, we have learned about the need for the family to stay together. Parents need to be with their children, as the family provides a support system spiritually, physically, and economically.
I frequently hear about immigrants in this country who have worked hard, saved money, and sent it back for their loved ones in their home country. The separation of families, especially with minors, must be corrected.
Some people ask what they can do to help bring about a humane and just immigration policy.
Perhaps the first thing all of us can do is treat immigrants with respect and dignity. So often, immigrants are made to feel unwanted by society, and even sometimes in our parishes. We can also write our representatives in Congress and urge them to vote for a bill that encompasses the five aspects I mentioned above. We can pray for our leaders that they will be guided by the wisdom and courage of the Holy Spirit. We can also reflect on our own heritage, for all of us are descendents of immigrants who came to this country seeking a better life for their families. They worked hard and gave their lives for this country.
God told the Israelites, "Have the same love for the alien as for yourself, for you too were once aliens in the land of Egypt."
Jesus was a migrant, as Joseph and Mary took him and fled from their country to avoid persecution. Had he been Juan and Jane's 9-year-old son, he, too, would have asked, "Why are we leaving home?" "Where are we going?"
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Good will prevail
May 11, 2007
Some weeks ago we were all shocked to hear of the massacre that took place at Virginia Tech. A few days after that, an employee at the Johnson Space Center in Houston took two hostages and killed his supervisor, before ending his own life.
In both cases, the perpetrators were disgruntled and angry. Cho, who massacred the Virginia Tech students and teachers, said that he was getting even with "the rich brats with their trust funds, gold necklaces and Mercedes." The NASA employee thought that he was about to be fired after his job performance came into question.
Anger, revenge, and the unbridled dark side being expressed in rage and life-threatening behavior are not uncommon.
The Biblical story of Cain and Abel is precisely about this issue. One, a shepherd, and the other a farmer, both offered the fruits of their labors to God. God looked with favor on Abel's gift (Gen. 4: 1-8). Cain became angry and downcast because God had not found favor with his gift.
One of the things that struck me in this passage is that God simply liked Abel's gift more. But Cain took it personally and exacted revenge by killing his brother.
While most of us can reasonably deal with disappointment and loss, a broken relationship, a poor grade on an exam, etc., some people cannot. Some personalize the situation out of proportion and feel rejected and directly attacked; some take offense when no offense was intended, as the two perpetrators apparently did.
After the Virginia Tech massacre, a young man came up to me and asked me why a merciful and loving God would permit such a tragedy to happen, why God would not do something. Such a question probably goes through all of our minds and reveals the mystery of evil in our world.
In the Vatican II document, Gaudium et Spes (The Pastoral Constitution on the Church in the Modern World), the Council Fathers acknowledge that human beings have refused to acknowledge God and allowed evil inclinations to enter their hearts, thus, disrupting the harmony within themselves and between others.
"Therefore, man is split within himself. As a result, all of human life, whether individual or collective, shows itself to be a dramatic struggle between good and evil, between light and darkness. Indeed, man finds that by himself he is incapable of battling the assaults of evil successfully, so that everyone feels as though he is bound by chains." (GS 13)
It is not God who turns away from us and "allows" bad things to happen; it is WE WHO TURN AWAY FROM GOD and allow evil to enter our hearts and to direct our actions.
The more we abide in Christ our Savior, the more we grow in the virtues and are strengthened to deal with the challenges and obstacles in life. Apart from God and left to ourselves, we give in to the anger and revenge.
God respects our freedom; we are free to choose good or evil. God wants only good things for his children. Unfortunately, when we choose evil, then evil results happen. It is human frailty and human choices that are to blame — not God.
However, God is present to help us deal with the difficulties and to bring us back into harmony with the good.
It was St. Augustine who wrote, "For Almighty God ... because he is supremely good, would never allow any evil whatsoever to exist in his works if he were not so all powerful and good as to cause good to emerge from evil itself."
During a tragedy, we tend to focus totally on the tragic event itself, and we can easily become discouraged, despondent, and feel that God is a silent observer.
But if we look at the situation within a much larger context, with the eyes of Divine Providence, then God can make all things work together for good for those who love God.
In the Virginia Tech massacre, we saw courage and goodness emerge. One of the victims, Professor Liviu Librescu, age 77 and a Holocaust survivor, held the classroom door closed to prevent the shooter from entering so the students could escape through the windows to safety. He chose love of neighbor over cowardice.
After the events of that day, Derek O'Dell, the last student who was wounded before the shooter took his own life, was asked how he felt knowing that he was on the brink of death. He said that all during the ordeal he prayed to God. He said he felt God's presence sustaining him and helping him.
Derek also talked about how much more appreciative he is of his Catholic faith. To live in God's presence is to feel a love and a security that no human person can give.
Perhaps one of the lessons to be learned from a faith perspective is to nurture our awareness of God's presence through the sacraments, Scripture, prayer, and service to others.
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What is truth?
April 13, 2007
In preparation for Holy Week, I read the passion of Christ a couple of times to try to get more deeply into Christ's suffering, death and resurrection.
One day after reading the passion, I decided to go see the movie, "Amazing Grace." All through the movie, I could not get my mind off of Pilate's question to Jesus, "What is truth?"
The movie is about William Wilberforce, a young man of 21 years who was elected to the British Parliament. His main focus in Parliament was to abolish slavery in the British Empire. So, he had to learn to operate with integrity in a world of skillful deception and cunning in order to convince Parliament to abolish slavery.
He was hounded by the injustice of slavery. He became physically and mentally ill agonizing over the whole issue. But with the support of others who also believed in the dignity of the slaves, he became well and pursued his goal. He was advised to use the cunning and deception of his fellow people in Parliament, but he eventually decided it was best to pursue the issue on moral grounds — the truth.
The Catechism of the Catholic Church (#2505) defines TRUTH as the virtue which consists in showing oneself true in deeds and truthful in words, and guarding against duplicity, dissimulation, and hypocrisy.
To those who believe in him, Jesus said, "You will come to know the truth and the truth will set you free." (Jn. 8:32)
In response to Thomas' question as to how one can know the way, Jesus said, "I am the way, the truth, and the light."
Many people do not tell the truth because there is a price to be paid, and it takes courage. Pilate knew that Jesus was innocent, but when he was pressured with "You are no friend of Caesar," he turned Jesus over because he did not want to lose his political position.
On the other hand, Jesus stood before Pilate serenely and told him that his kingdom was not of this world. He did not argue with Pilate, but rather spoke the truth honestly. Or, to put it another way, he let the truth speak for itself.
Whether it is on the world stage or in families, self-interest and pride often hinder or obstruct the truth.
Arguments about vital issues that could advance the common good often turn into name-calling matches or accusations about who has the dirtiest laundry. The real issues get lost, and the personal becomes the issue. Jesus shows us that it does not take many words when the truth is spoken and witnessed. Truth really speaks for itself.
The other element that creeps in to placate self-interest, not the truth, is compromise. Someone said that politics is the art of compromise. Compromise is acceptable as long as the truth and common good are upheld and respected as the highest values, and not self-interest. Pilate tried to compromise in order to ease his conscience by offering the crowd Barabbas.
Jesus said that the truth will set us free. Through his suffering, death, and resurrection he broke the cycle of deception, cunning, and violence. He gave us his Spirit which places courage in our hearts to speak and witness the truth.
May the truth of Jesus' resurrection be a blessing to all of you this Easter season and strengthen you to face the struggles in life with honesty, integrity and the freedom that comes from living in the truth.
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Proper disposition for reception of Holy Communion
(Part 2)
March 23, 2007
Being in right relationship with the Lord and the Church also means that we are in the state of grace, free of all grave (mortal) sin.
We may find ourselves in situations where an examination of our conscience before God reveals to us that we should refrain from partaking of the Body and Blood of Christ.
Grave sin damages and can even destroy this right relationship, so before receiving Holy Communion, we must first restore it through the Sacrament of Reconciliation.
Confessing our sins in repentance, receiving absolution from the priest, we again receive the grace of the Holy Spirit who once more makes us living members of the Body of Christ.
As Catholics we are obliged to form our consciences regarding what constitutes grave sin. Forming our consciences is far more serious than merely forming an opinion!
The same pastoral statement of the U.S. bishops titled "Happy Are Those Who are Called to His Supper" provides some examples of thoughts and actions that constitute grave matter - serious violations of the law of love of God and of neighbor. Some of these are:
- Believing in or honoring as divine anyone or anything other than the God of the Holy Scriptures;
- Swearing a false oath while invoking God as a witness;
- Failing to worship God by missing Mass on Sundays and holy days of obligation without a serious reason, such as sickness or the absence of a priest;
- Acting in serious disobedience against proper authority; dishonoring one's parents by neglecting them in their need and infirmity;
- Committing murder, including abortion and euthanasia; harboring deliberate hatred of others; sexual abuse of another, especially of a minor or vulnerable adult; physical or verbal abuse of others that causes grave physical or psychological harm;
- Engaging in sexual activity outside the bonds of a valid marriage;
- Stealing in a gravely injurious way, such as robbery, burglary, serious fraud, or other immoral business practices;
- Speaking maliciously or slandering people in a way that seriously undermines their good name;
- Producing, marketing, or indulging in pornography;
- Engaging in envy that leads one to wish grave harm to someone else.
The bishops' statement also addresses the matter of giving public scandal. We often think that giving scandal means causing others to be shocked or upset by what someone did.
The Catechism of the Catholic Church, #2284, defines scandal as "an attitude or behavior that leads another to do evil.
The person who gives scandal becomes his neighbor's tempter." To lead others into sin is a very serious matter. Thus, anyone who is publicly known to have committed serious sin or to have rejected definitive Church teaching and is not yet reconciled with the Church should refrain from receiving Holy Communion rather than to cause scandal for others. (The complete text of the bishops' statement can be found at www.usccb.org/dpp/Eucharist.pdf.)
Catholics who cannot yet receive Holy Communion because of some reason are encouraged to continue to attend Mass.
By participating in listening to the Word of God, offering the prayers, singing, and coming together with the faith community, they are touched by the Holy Spirit who transforms. They are also strengthened to undergo conversion and to work to remove any obstacle that prevents being in full communion with the Body of Christ.
As non-Catholics are invited to do, Catholics who are not able to receive Holy Communion for any reason may still approach the priest, with hand over heart, for a blessing that full unity may eventually be restored.
The Eucharist is a sacrament of unity. It is the "source and summit of the Christian life" (Catechism of the Catholic Church, #1324). It is meant to unite the faithful more closely each day with God and one another.
As Catholics we examine our consciences often and reflect on whether our lives are faithful to the Gospel. This Lenten season is a wonderful opportunity for conversion and for deepening our communion with God, the Church, and one another.
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Proper disposition for reception of Holy Communion
(Part 1)
March 9, 2007
Many events in our lives require preparation. A formal dinner requires much preparation before the guests arrive. Students who are facing exams must prepare by studying. Before building a structure, one must clear the land, develop blueprints and plans, and purchase the materials. In advance of a wedding, the bride- and groom-to-be and parents undertake extensive planning and preparations.
It is also true that we Catholics must prepare in order to receive the Body and Blood of Jesus Christ in Holy Communion.
I am occasionally asked by Catholics and non-Catholics why everyone cannot receive Holy Communion if they believe in Jesus as the Son of God.
Being "in communion" implies more than simply believing in Jesus Christ. In my last column I discussed belief in the REAL PRESENCE of Jesus in the Eucharist. Holy Communion is the real Body and Blood of Jesus Christ, not just a symbol; thus, anyone who does not truly believe in the Real Presence is not properly disposed to receive Communion.
Being "in communion" also entails a unity and oneness in the teaching of the Apostles, in the sacraments, and in the Church's hierarchical order" (Ecclesia de Eucharistia, 2003, Pope John Paul II).
Lumen Gentium (Vatican Council II's Dogmatic Constitution on the Church) #14, clearly teaches, "They are fully incorporated into the society of the Church who, possessing the Spirit of Christ, accept her whole structure and all the means of salvation established within her, and within her visible framework are united to Christ, who governs her through the Supreme Pontiff and the Bishops, by the bonds of profession of faith, the sacraments, ecclesiastical government, and communion."
Receiving Holy Communion presupposes this ecclesial communion and this total assent to the teachings of the Catholic Church concerning faith and morals. Thus, non-Catholic Christians do not profess this full ecclesial unity and are not invited to receive Holy Communion.
Likewise, Catholics who reject or exempt themselves from any substantive element of these bonds of unity should also not receive Holy Communion. In Lumen Gentium, #25 we are taught that, as Catholics, we believe what the Church authoritatively teaches on matters of faith and morals, for to hear the voice of the Church, on matters of faith and morals, is to hear the voice of Christ himself.
In the November 2006 general convocation of the Bishops of the United States, we developed a timely pastoral statement titled, "Happy Are Those Who are Called to His Supper": On Preparing to Receive Christ Worthily in the Eucharist. In the statement we said, "To give selective assent to the teachings of the Church not only deprives us of her life-giving message, but also seriously endangers our communion with her."
"If a Catholic in his or her personal or professional life were knowingly and obstinately to reject the defined doctrines of the Church, or knowingly and obstinately to repudiate her definitive teaching on moral issues, however, he or she would seriously diminish his or her communion with the Church. Reception of Holy Communion in such a situation would not accord with the nature of the Eucharistic celebration, so that he or she should refrain."
Before one steps forward to receive the Body and Blood of Christ in Holy Communion, one needs to be in a right relationship with the Lord and his Mystical Body, the Church — that is, in a state of grace, free of all mortal sin.
Being in the right relationship with one another who are members of the Body of Christ, we must treat with reverence our brothers and sisters with whom we are made holy and sanctified at communion.
In the Acts of the Apostles we read St. Paul's account of his conversion. He was terrorizing the followers of Jesus and killing those who believed in Jesus Christ. After getting Saul's attention in a dramatic way, the Risen Christ revealed who he was, "I am Jesus whom you are persecuting."
Christ cannot be separated from his members. The Risen Lord is so united to the Christian that what we do to one another, we do to Christ. Paul reminds us of an awesome responsibility.
Coming forward at Mass to receive Holy Communion is a promise that we will treat each person who receives the Eucharist as a member of our own body, as Christ would treat them—indeed as we would treat Christ himself!
If our hearts are filled with anger toward another person, with feelings of hostility, hate, and vengeance, with unforgiveness, then we are not properly disposed to receive Holy Communion, for we will be receiving it unworthily and bringing judgment upon ourselves.
St. Paul wrote to the faithful of Corinth explaining how their divisions contradicted what they were celebrating — the Lord's Supper. He then urged them to reflect on the true reality of the Eucharist in order to return to the spirit of fraternal communion. He wrote: "Whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord" (1 Cor. 11:27).
Why do we bring judgment upon ourselves? We do so because we manifest a contradiction, a lie — we receive Communion when we are not "in communion" with a member of the Body of Christ.
We must first let go of our anger and hatred and forgive the other person and re-establish a "right relationship" before we again approach the table of the Lord and receive Holy Communion.
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The real presence of Jesus in the Eucharist
February 23, 2007
Not too long ago I read an article in the paper about a young mother and children waiting and preparing for her husband to come home from Iraq.
She said she could not wait to see him. She and the children were filled with excitement and anticipation. The interviewer asked her when was the last time they were together. She responded that it was a year ago, and even though they spoke by phone about once a week, it was not the same as having him with them where they can see him, touch, him, and talk face to face.
What struck me about this interview was the young mother's statement that speaking over the phone was not the same as having her husband present. The husband was present to his wife over the phone but not as present as in person.
In the Gospel of St. Matthew (12: 38-42) the Scribes are asking Jesus for a sign that would assure them of his identity. He told them, "Behold, something (someone) is greater than Jonah here — something greater than Solomon."
Because the resurrected Jesus has no boundaries, he is present in our midst in many and varied ways — in his Church – especially in its liturgical celebrations, in his Word proclaimed in the Scriptures, in the faith community gathered in his name, in the priest or bishop who presides, in works of mercy, etc., but he is most present in the Eucharist.
He is present in his body and blood, humanity and divinity, under the appearance of bread and wine.
Think for a moment of the two disciples on their way to Emmaus after the death of Jesus and how sad and discouraged they were. Jesus appeared in their midst, but they did not recognize him. It was in the breaking of the bread that their eyes were opened and they recognized him.
The heart of the Mass is the Eucharistic prayer. There, Christ's passion, death and resurrection is not only recalled but actually made present. The priest calls upon the Holy Spirit to change the bread and wine into the Body and Blood of Jesus Christ.
The Church teaches that the transformation into the Body and Blood of Christ is taking place "below the surface" — that is, in the "substance" of the bread and wine. What can be seen, tasted, touched and smelled is indeed the same as the bread and wine, but there has been a real change that requires faith to accept.
Christ is the lead agent through the power of his Spirit. The priest represents Christ. From this moment on at the Mass, Christ is really present in the Church.
The bread and wine are no longer bread and wine but the Body and Blood of Jesus, and they remain so as long as the appearances of bread and wine remain. They never revert back to bread and wine, because a real and permanent change has taken place. That is why we genuflect and kneel out of reverence for the real presence of Christ in the Sacrament.
The one who shed his blood for our salvation is the one who is in our midst. He is there to nourish and form us as we journey in his footsteps.
If we truly understood what happens at the consecration in the Mass, our lives would not be the same. It is a mystery, so we cannot understand it totally.
St. Augustine says, "The presence of Jesus in the Eucharist is in the sacrament. It is a sacramental and not a physical presence, mediated by signs, the bread and the wine." The gift of faith helps us to understand and believe this great gift and mystery.
Because of the real presence of Christ, we reserve the Blessed Sacrament in the Tabernacle if it is not completely consumed at Mass. The Blessed Sacrament is reserved to be administered as "food for the journey" (Viaticum) for the dying or for the sick of the community.
The presence of the Blessed Sacrament is cause for the greatest reverence. Thus, we genuflect when we come into the presence of the Blessed Sacrament and when we leave. We also observe sacred silence and delay greetings and conversations for the vestibule, not the main portion of the church, because of the presence of Christ in the Tabernacle. The required fast for one hour before receiving Communion is another form of reverence for the sacrament.
Reverence also requires that we recognize Christ in all those who receive the Body and Blood of Christ with us, for we are all transformed into the Mystical Body of Christ.
Think of the resurrected Christ on Easter morning appearing to Mary Magdalene and saying to her, "Woman, why are you weeping?" She thought he was the gardener. Then Jesus called her by name, and immediately she recognized him.
In the great gift and mystery of the Mass, Jesus comes to us and we recognize him. And like Mary Magdalene, our response is to go share him with others. We cannot keep his presence to ourselves because we are commissioned to "Go out to all the world and tell the Good News."
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Pornography
February 9, 2007
A few weeks ago in one of our area high schools, some students made a sexually suggestive video of themselves and posted it on You Tube and showed it to their friends. The parents and administrators became alarmed that such a thing would happen on campus.
Unfortunately, through films, magazines, television, and especially on the Internet, pornography is easily accessible and is brought into our homes. Pornography is an evil that is destroying individuals and families.
Pornography and other offenses against chastity — such as prostitution, masturbation, fornication and rape — are not new.
Listen to what St. Paul told the young Christian community at Corinth: "Shun immorality. Every other sin which a man commits is outside the body; but the immoral person sins against his own body. Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own; you were bought with a price. So, glorify God in your body." (1 Cor. 6:18-20)
Paul tells the young Christian community to glorify God and not to be degraded.
The term pornography comes from the Greek word porne (prostitute) and graphein (to write).
In today's usage it means removing real or simulated sexual acts from the intimacy of the partners in order to display them deliberately to third parties to produce sexual arousal. It offends against chastity because it perverts the conjugal act, the intimate giving of spouses to each other. (CCC 2354).
Whether consciously or unconsciously, those who engage in pornography hope to obtain human intimacy. They are deceiving themselves because they never attain intimacy. Later they find themselves more and more isolated from family and friends.
I think one of the reasons that child pornography is so prevalent is because the participant does not arrive at intimacy watching adults, so he sinks lower into child pornography.
The desire for human intimacy has been placed in us by our Creator. As Catholics, we believe that the place for human intimacy is in a life-long marital commitment between a man and a woman. In that relationship the couple give of themselves to each other fully because they love each other and are committed to each other. The greatest fruit of that intimate relationship is not only their intimacy but also the gift of children.
God has created the human person, body and soul. Obtaining intimacy is not achieved only on the biological level but also on the spiritual level. Those who engage in pornography try to obtain intimacy by separating the physical from the spiritual.
By analogy, what constitutes a car is the body or frame and the motor. You cannot expect the car to run if you separate the frame from the motor. Intimacy is reached as a total person.
Our Holy Father, Pope Benedict XVI, addressed this very issue, "Eros, reduced to pure sex, has become a commodity, a mere thing to be bought and sold, or rather, man himself becomes a commodity. This is hardly man's great yes to the body. On the contrary, he now considers his body and his sexuality as the purely material part of himself, to be used and exploited at will." (Deus Caritas Est: 5)
Pornography not only violates those who watch it, but it also degrades the family.
Those who participate in pornography, generally men, seek intimacy and happiness outside of their families. It is generally done in secret and isolation. The family life becomes neglected.
Often times the husband expects his wife also to engage in the level of sexual acts that he sees in pornographic videos or magazines. This is asking the wife to degrade herself in order to provide pleasure for her husband. The love, respect, and dignity of the wife are jeopardized.
The children suffer as well because they do not experience genuine intimacy between their parents. They are very perceptive, and know that things are not right. Later as adults, they may not have learned how to attain genuine human intimacy because they did not experience it at home.
I want to suggest a few things that can be done to fight this evil that has seeped into our homes and society.
- If you are involved in pornography, get some help.
- Parents, monitor what your children watch on television, at movies and especially on the Internet.
- Speak to your legislators to pass laws abolishing pornography, especially as it concerns children.
- Pray for the victims of pornography — many of them being children and female sex slaves.
To read more about this and other related matters, you can access the U.S. bishops' document, "Renewing the Mind of the Media" at www.usccb.org/comm/renewingeng.shtml.
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The Sin of Racism
January 26, 2007
Lately there have been a number of stories in the media about racial slurs, racial accusations, or racial assumptions.
Mel Gibson admitted using anti-Semitic language during his July arrest for driving while intoxicated.
Michael Richards, the former "Seinfeld" co-star, admitted making unacceptable racial slurs and profanities about African-Americans.
An African-A | | |
