Franciscan at Home

My first Christmas Eve as a priest, while I was putting the finishing touches on my Midnight Mass sermon, the rectory office doorbell rang continuously with devoted parishioners dropping off many gracious gifts. I opened the door for the umpteenth time, and there appeared before me a college-aged guy . . . without a present or card. “Are you a priest?” he asked. My collar was apparently not tipping him off. “Yes,” I confirmed. “I want to be Catholic!” he eagerly rejoined. It was a far better Christmas present than any other I would receive.

The technical term “care of souls” sadly remains almost unknown outside of clerical training. The concept encompasses serving the spiritual needs of all: reconciling the wayward, evangelizing the unchurched, serving the suffering, challenging the staunch—in short, everything that makes the life of the Church fruitful from the parochial level on up. An older translation renders it “cure of souls,” highlighting the hope of health for the spirit from the disease of sin with which we are plagued. For that reason, it applies specifically to the responsibilities of bishops and parish priests, the holy doctors of human hearts, but all the faithful have a share in its spirit of pursuing the salvation and sanctification of souls. No devout Catholic can be without a long prayer list for special cases in need of conversion or reversion. Imagine including the ones we’ve not even encountered yet!

For a long time now, there has a been a growing

“Yes, ‘tis sweet to trust in Jesus, / just from sin and self to cease, / just from Jesus simply taking / life and rest, and joy and peace.”[1] These lyrics, sung repeatedly in my youth, planted in my heart seeds of longing to trust Jesus, to hear his voice, to take him at his word, to be confident that he speaks to me. So far, the journey has consisted of trudging through miles of the mud of my doubts and renewed resolves, punctuated by joyful epiphanies and triumphs. I also look back on humiliating defeats from which, paradoxically, my trust in God’s love and mercy grew more confident than I once imagined possible.

I was still a child when I began to conceive of growth in holiness as something like a self-improvement project, with the goal of eliminating vice and growing in virtue. If something went wrong, I’d ask myself where I messed up and make a resolve to do better next time. If I had a nightmare, I’d chastise myself for not praying before I went to sleep. This “be good, and God will bless you” approach to my relationship with God kept me on the straight and narrow in my youth and followed me into adulthood.

Although I could quote Scripture, “For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast” (Eph 2:8–9), shadows obscured my view of the heart of the Father. So, I tried repeatedly to prove my love for him. I worried whether I was pleasing God rather than simply receiving his love for me. Thankfully, Jesus, our Good Shepherd, comes to our aid even when we’ve lost our way (see Lk 15:3–7).

“The harvest is abundant but the laborers are few” (Mt 9:37). As youth ministers, there is so much to do. Youth group is on Wednesday, parent meeting on Thursday, parish festival this weekend, the website needs an update, the copier is jammed, the admin needs help with Canva, volunteer formation night next week, and the liability forms for the retreat need to go out. Collections are low, someone burned out and quit, and we don’t have the finances to hire this year, so the staff will need to work together to cover their responsibilities. Might this sound familiar?

We need Saints!

But what is our primary call? To know and love the Lord. What is the best thing we can do for our youth and our parish? Know and love the Lord. And yes, serve the Lord, but note: that does come third.

We need saints in our parishes and on our parish staff. We need authentic witnesses much more than we need great speakers, organizers, or teachers. Yes, these skills are important, but a holy disciple will usually be more effective than a skilled disciple—and far more effective than a burned-out disciple or a purely bureaucratic disciple. But effective at what?

What is our purpose at the parish? To balance the budget? To get a teacher for every class? To get the schedule completed? Those tasks are necessary. They need to be done. However, they are a means to an end. Our real purpose is to be authentic witnesses as holy, healthy, joyful disciples of Christ and to invite others to “come and see” as Jesus did.

But do we feel like disciples of Christ, or do we feel more like ecclesiastical bureaucrats? Do we really believe that by working more hours or more industriously or more efficiently that we’ll really get “everything done”? How much did Jesus cram into his work week? Did he meet all his deadlines?

Conversation abounds among Catholic leaders today around the concept of pastoral accompaniment. During this month of October, the participants in the Synod on Synodality continue to discuss what it means to be a listening, synodal Church. Inside and outside the synodal context, many have argued that the Church needs to take a much more “pastoral” stance toward people. Often, however, what they mean is that the clear and unambiguous proclamation of truth must not be as central to the Church’s mission as it once was. Rather, it’s argued, the Church must become more adept at listening, at dialoguing, at seeking to better understand.

It is true that personal accompaniment is necessary for Catholic evangelization and catechesis today. Effective evangelists know this. Indeed, magisterial teaching has proposed accompaniment for decades. The 1997 General Directory for Catechesis described “slow stages” of evangelization and insightfully points out that “dialog and presence in charity” must precede “the proclamation of the Gospel and the call to conversion.”[1] That is, before we proclaim Christ and call someone to change, if we wish to do so fruitfully, we will respectfully listen and come to know the person before us, remaining present in charity—no matter what. Such empathy and respect is due to every person. It is, in fact, an essential ingredient for anyone to freely become open to the Gospel and the challenging call to conversion—to change how one sees and lives. The 2020 directory goes a bit deeper:

The present understanding of the formative dynamics of the person requires that intimate communion with Christ, already indicated in the existing Magisterium as the ultimate end of the catechetical initiative, should not only be identified as a goal but also brought about through a process of accompaniment. In fact, the overall process of internalizing the Gospel involves the whole person in his unique experience of life. Only a catechesis that strives to help each individual to develop his own unique response of faith can reach the specified goal.[2]

To learn more or to register for a Steubenville Adult Conference visit https://steubenvilleconferences.com/ or call 740-283-6315.

The Church exists for the purpose of sharing the Gospel and inviting the whole world to salvation and relationship in Christ. Consequently, “a Christian vocation by its very nature is also a vocation to the apostolate,” that is, a call to mission.[1] Many are enthused to receive such a dignified call, but these sentiments are not self-sustaining. The enormity of evangelizing the whole world, which initially can provoke excitement, often degrades to discouragement amidst incessant demands for action. There is always something more to do in this fallen world, and apostles can begin to question, “What time do I have to pray with so much to do? Wouldn’t it be more generous if I dedicated myself more to doing these good things? Isn’t the Lord also present in these good things? Could it be that I’m even being lazy or selfish by prioritizing a life of prayer? Aren’t there so many souls that need to be saved? How can I allow myself to stop?” This line of questioning, however, overemphasizes the person’s action above God’s, and if unaddressed, it leaves a person destitute of faith and energy.

St. John Paul II proposes to the Church’s apostles a safeguard against this kind of breakdown: “a solid spirituality of action.”[2] As the name suggests, it is a way of living and acting built upon the spiritual life. John Paul II describes it as a unity of contemplation and action, of communion with God that inspires ardent action.[3] This call to contemplation places Christians in contact with the source and fulfillment of their action. The saintly pope explains that the Church’s universal mission is to orient humanity’s gaze, awareness, and experience “towards the mystery of God,” particularly the redemption accomplished by Jesus Christ.[i4] In other words, the nature of apostolate is to draw all people to encounter God, to contemplate him and his saving work. If missionaries neglect their call to contemplation, they betray their own mission. However, when action is united to contemplation, apostles are able to see “God in all things and all things in God,” allowing “the most difficult missions to be undertaken” because they literally never lose sight of God.[5]

While the term “spirituality of action” was coined by St. John Paul II, the concept is anything but novel. Whether it is the Benedictine motto of ora et labora, prayer and work,[6] or the designation of “contemplatives of action” commonly applied to the Jesuits,[7] the unity of contemplation and action has been safeguarded by monks and missionaries alike throughout history. This spirituality, however, is not reserved solely for consecrated members of the Church. The Second Vatican Council calls the laity to inform their actions with their life in God because “their works, prayers and apostolic endeavors, their ordinary married and family life, their daily occupations, their physical and mental relaxation, if carried out in the Spirit, and even the hardships of life, if patiently borne—all these become ‘spiritual sacrifices acceptable to God through Jesus Christ.’”[8] Put simply, there is no calling that favors contemplation or action at the expense of the other. Every Christian is called to a relationship with God that overflows into action, and the spirituality of action is the apostle’s response to this call.

Teachers, administrators, and others working in Catholic schools are devoted to their students. They want what is best for them. This is why they will want to increase the variety and level of support offered to parents.

At the origin of human history lies a pivotal moment—the fateful bite from the forbidden fruit in the Garden of Eden. However, this profound narrative doesn’t conclude with the original sin; it finds its ultimate fulfillment in the taste of the Eucharist. Through the sense of taste, which once led to humanity’s fall, we now receive spiritual nourishment and the grace of eternal life, all made possible through the loving sacrifice of Christ.

In the Garden of Eden, God placed two trees—the Tree of Life and the Tree of Knowledge of Good and Evil. While Adam and Eve were commanded not to eat from the Tree of Knowledge, they were free to partake of the Tree of Life, which held the gift of immortality and eternal communion with God.

Tragically, temptation lured Eve into believing the serpent’s deceitful words—that eating the fruit from the forbidden tree would make her wise like God. She tasted the fruit and shared it with Adam, thus disobeying God’s command.

As a consequence of their disobedience, sin entered human nature, and God, in his mercy, expelled them from the Garden of Eden. This act of divine love spared them from eternal separation from God in their fallen state. Eating from the Tree of Life while in a state of sinfulness would have meant an eternity estranged from him. God had angels guard the Tree of Life in his infinite wisdom, ensuring that Adam and Eve would not eat from it on their way out. “He expelled the man, stationing the cherubim and the fiery revolving sword east of the garden of Eden, to guard the way to the tree of life” (Gn 3:24).

This denial of access to the Tree of Life foreshadowed the need for a Savior to redeem the human race from sin and open up access to eternal life through faith and grace. That Savior is Jesus Christ, whom the New Testament calls the “last Adam” (1 Cor 15:45). Just as Adam’s sin brought death into the world, Christ’s sacrificial death on the Cross brings redemption and the promise of eternal life. Thus, the image of the Tree of Life profoundly connects to the Cross on which Jesus was crucified—a Cross made of a tree, symbolizing the tree of the Fall being redeemed by the tree of the Cross.