Franciscan at Home

John Paul II was convinced that the wellbeing of both society and the Church depends on the health and strength of the family. Anticipating the coming crisis, he wrote, “The future of humanity passes by way of the family.” By 1981, John Paul II could see that “the family is the object of numerous forces that seek to destroy it or in some way to deform it.” Thirty-five years later, the attacks on the family have dramatically intensified to the point where its nature (the complimentary unity of man and woman) and its purpose (indissoluble union and procreativity) have been fundamentally rejected in the West and a false vision of reality substituted for God’s created order. We are slowly awakening to the truth that, as a society, we have truly lost the Judeo-Christian vision of what a family is. This rejection of God’s truth about the family has been costly: familial life is deeply fractured and people are profoundly wounded. The good news is that God desires to heal us. For this to take place, it is critical that we address five key needs.

Contemporary culture is undeniably profoundly confused about the nature of the human person and what constitutes right relationships between men and women. This is due in no small part to the introduction of the birth control pill in 1965, which held out the promise of sex without consequences; we all know only too well that its advent created a fissure between the unitive and procreative dimensions of the sexual act that led to decades of misunderstanding concerning the nature of love and the authentic meaning of human sexuality. Instead of regarding one another as persons, deserving of love and ordered toward the total gift of self, it is now an acceptable social norm for men and women to view each other merely as objects, to be used as instruments of pleasure and discarded when “used up.” The muddle created by the fight for women’s reproductive “rights,” the on-going horror of abortion, the ubiquitous “hook-up” culture, the spread of sexually transmitted diseases, and the onslaught of the gay agenda—all can be said to be the legacy of the so-called sexual revolution.

Si entrabas a la tiendita de la esquina y preguntabas al ciudadano estadounidense promedio, "Qué es lo que representa la Iglesia Católica?", ¿cuál sería su respuesta?

Muchos enfocarían los asuntos morales: "La Iglesia Católica está en contra del aborto, en contra de la contracepción, y en contra del 'matrimonio' gay'". Casi nadie diría: "La Iglesia Católica representa a Dios quien es amor y quien nos creó por amor; quien nos invita a compartir su amor; quien envió a su Hijo para morir por nosotros por amor; y quien quiere perdonarnos sin importar lo que hemos hecho y nos sana para que estemos felices en esta vida y con Él por siempre en el cielo."

El amor y la misericordia de Dios están en el mero corazón del Evangelio; sin embargo, la mayoría de la gente, incluyendo muchos católicos, desconocen este punto central de nuestra fe. Esta es una razón por la que el Papa Francisco he hecho una llamada para este Jubileo extraordinario llamado "El Año de la Misericordia".

The Car, the Barn, and the Woods

The goal of the catechist is to lead others to an encounter with the living God, leading them to conversion.

My father, Pat Brueggen, was my CCD instructor, youth minister, sports coach, but most importantly my role model for the faith. The man I got to see after the cleanup from our lock-ins and football games was a person whose faith was intertwined in the way he lived his life. Catholicism was not merely an 8-5 job, but it was what drove every facet of his life. The barn, the woods, and the car may not seem like primary places of catechesis, but this is where I learned my faith and grew closer to Jesus. My dad would listen to Scott Hahn cassette tapes while milking the cows and would always take time to pass that knowledge on to us. I would watch my father in the tree stand dressed in his blaze orange, shivering with a rosary in his hand because of the freezing temperatures. In the car, every time we would pass a Church, he would reverently make a sign of the cross to remind himself and those in the car that Jesus was present there. God was continually working through my father in a way that prompted me to want to have a relationship with God myself.

Over the course of my life, I have seen the Holy Spirit working in my dad, which drew me to want the same Spirit to live and be seen in me.

Andrew Brueggen
Holmen, Wisconsin

For Persons with Physical Disablilities

Catechesis for persons who have physical disabilities is not that difficult. Only in rare cases will catechists need to make small adaptations in lesson content, unlike when preparing lessons for those with some cognitive difficulty. The greatest challenge that catechists face in preparing lessons for persons with physical disabilities has to do with making sure that the catechetical materials and the facilities are as accessible as possible.

The United States Conference of Catholic Bishops writes, concerning the need to welcome persons with disabilities:

Since the parish is the door to participation in the Christian experience, it is the responsibility of both pastors and laity to assure that those doors are always open. Costs must never be the controlling consideration limiting the welcome offered to those among us with disabilities, since provision of access to religious functions is a pastoral duty.[i]

While we agree that our parish offerings should be accessible, every catechetical facility, school, or parish may have its own difficulties in becoming more accessible. The National Directory for Catechesis states, “As much as possible, persons with disabilities themselves should guide catechetical personnel in adapting curricula to their particular needs.”[ii] For catechesis with children, parents will be our best resource. In order to be truly welcoming, though, we need to find and meet with the disabled persons in our community. Many times we might believe there are no persons with disabilities in our parishes, simply because we don’t see them. This is highly unlikely. It is quite possible that if we investigate, we may discover that the parish is in fact physically inaccessible.

Soon after promulgating Humanae Vitae in 1968, Blessed Pope Paul VI stated that what was needed for a fuller understanding of the encyclical was a fuller, more adequate anthropology. His successor, Pope Saint John Paul II, would later supply this fuller, more adequate anthropology when he expounded and developed his philosophical and theological anthropology of the human person. One needs only recall the series of Wednesday audiences wherein he developed what we now call the “theology of the body.” [i] Pope Benedict XVI later picked up a similar theme when he expounded a profound theological anthropology in Caritas in Veritate (June 9, 2009), while situating the human person in proper relation to the Trinity and to one’s neighbor in Deus Caritas Est (December 25, 2005). Pope Francis was indebted to these doctrinal developments of his predecessors when he came to write his most recent encyclical, Laudato Si (LS), a debt he acknowledges in the encyclical’s opening paragraphs (3-6). However, Laudato Si has a different emphasis, expressed in the opening words, which come from a canticle written in Old Italian and composed by St. Francis of Assisi in 1225: “Canticle of the Creatures.” By opening with this canticle, Pope Francis introduces the rich philosophical and theological anthropology of his predecessors into the relational context of the earth’s environment, which is contiguous with human life in the body. A Fundamental Human Ecology For example, Pope Francis writes in Laudato Si, “Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine ecology” (155). Far from being a form of somatolatry, or worship of the human body, Pope Francis here affirms the share we have as embodied persons in the surrounding physical environment. He gleans this insight from the account of creation in the Book of Genesis (chapters 1-3) where “in the beginning” human life was “grounded in three fundamental and closely intertwined relationships: with God, with our neighbor and with the earth itself” (66). Then the Holy Father continues: “According to the Bible, these three vital relationships have been broken, both outwardly and within us. This rupture is sin” (ibid.). This division—within ourselves, with God, with one another, and with the earth[ii]—accounts for Pope Francis’ rather sobering judgment that the earth, “our home, is beginning to look more and more like an immense pile of filth” (21). This is significant because it helps us to understand how the “human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation” (48). As it goes with ourselves, so it goes with the environment; if we neglect ourselves and our relationships to one another and God, then predictably neglect of the physical environment follows. A wholesome human ecology, which acknowledges and accepts the profound “relationship between human life and the moral law” (155), is a prerequisite for a wholesome environment. Neglect and abuse of the earth, therefore, are best explained by the deterioration in human ecology, as when the poorest and weakest among us are neglected and forgotten. Supplying in justice the proper care due to the human body would include a whole host of corporal works of mercy wherein we clothe the naked, feed the hungering, dress wounds, and supply adequate housing to the homeless. How we understand ourselves is reflected in how we treat one another and the environment. Consequently, the “acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father… whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation” (155).

If you walked into your local grocery store and asked the average person in America, “What does the Catholic Church stand for?” what would be the response? Many would focus on the moral issues: “The Catholic Church is against abortion, against contraception, and against ‘gay marriage.’” Almost no one would say: “The Catholic Church stands for God who is love and who created us out of love; who invites us to share in his love; who sent his Son to die for us out of love; and who wants to forgive us no matter what we’ve done and heal us so that we can be happy in this life and with him forever in heaven.” God’s love and mercy are at the very heart of the Gospel; yet, most people, even many Catholics, don’t know this central point of our faith. This is one reason that Pope Francis has called for the extraordinary Jubilee called “The Year of Mercy.” The Priority of Mercy Pope Francis is driven by a pressing desire to bring God’s mercy to “the outermost fringes of society.”[1] Like Christ, whose public ministry was marked by his constant search for the weak, suffering, and lost souls in his day, Pope Francis says that the Church should be continually going out to touch as many people as possible with God’s mercy. “How much I desire that the year to come will be steeped in mercy, so that we can go out to every man and woman, bringing the goodness and tenderness of God! May the balm of mercy reach everyone, both believers and those far away, as a sign that the Kingdom of God is already present in our midst!”[2] How effective are we as witnesses to God’s mercy? We might hold to the right doctrines, right liturgical practices, and right moral principles, but how much do people encounter God’s loving mercy in us and in our parishes, apostolates, or individual lives?

When it comes to the media, most of us sense a problem, but what is it? Is media itself the problem? Or is the problem limited to the sometimes objectionable content it can convey, such as gratuitous violence and unchastity? Or is media use in moderation fine and only a lack of moderation that causes a problem? Also, how do we, as Christians, discern the best ways to engage media technology? How are we forming ourselves, our loved ones, and those we influence in the everyday application and consumption of new media? In this article we will examine some core principles to apply in our stewardship of these “gifts of God.”

El número sorprendente de Bautismos, Primeras Comuniones y Confirmaciones entre los hispanos / latinos en las parroquias católicas a lo largo y ancho de los Estados Unidos es quizás la declaración más elocuente acerca de su emergencia como población mayoritaria dentro de la Iglesia Católica de los Estados Unidos. De hecho, según el Centro para la Investigación Aplicada al Apostolado (Center for Applied Research in the Apostolate - CARA), el 54% de los católicos que nacieron después de 1982 son hispanos / latinos. Otro número sorprendente es que solo el 3% de los niños hispanos / latinos asisten a escuelas católicas. Puesto que las escuelas católicas puedan ser el medio más efectivo para generar una identidad y liderazgo católicos, este bajo porcentaje nos conduce a la pregunta: ¿Hoy en día, la Iglesia en los Estados Unidos, ¿cómo transmite la fe al segmento más grande de su población?

La respuesta corta a esta pregunta reside en los ministerios catequéticos que se efectúan en las más de cinco mil parroquias donde se celebra la Liturgia dominical en español. En su gran mayoría, éstas son las parroquias donde los hispanos / latinos más se sienten en casa y donde los niños reciben su Bautismo, Primera Comunión y Confirmación. La organización de los ministerios catequéticos varía en estas parroquias. Algunas de las diferencias incluyen los requisitos del programa, los libros que se utilizan, los costos y la duración del programa - variaciones que pueden influenciar la decisión de las familias en elegir el programa catequético parroquial en el cual inscribir a sus hijos.

Culture exercises immense influence in how we live. Culture shapes our relationships, work, leisure, and ultimately our convictions about what is most important to us. Catechizing for cultural impact involves the extensive effort, as Pope Francis explains, of “translating the gift of God into [one’s] own life.”[i] Catechesis aims at concretizing a person’s faith convictions into a way of life, without which these convictions will remain incomplete. As Pope St. John Paul II made clear: “The synthesis between culture and faith is not only a demand of culture, but also of faith… A faith that does not become culture is not fully accepted, not entirely thought out, not faithfully lived.”[ii] Drawing upon the need for this synthesis of faith and culture, I would like to suggest four ways in which catechesis can help form a Christian way of life. This can happen by: 1) inviting a response or choice to live differently, 2) forming patterns of prayer, 3) helping those being catechized to develop virtuous habits to live out the faith, and 4) looking to the saints and members of our own communities for inspiration and direction. In the catechumenal model, we can see the impetus for Christians to form a new way of life in the redditio, which follows the imparting of the Creed (the traditio) in the catechumenal process. The General Directory for Catechesis (GDC) recognizes that the redditio consists not only in the memorization and recitation of the Creed, but overflows into “the response of the subject during the catechetical journey and subsequently in life.”[iii] In response to the gift of faith, one must render one’s entire life back to God, ordering all things to him.