Franciscan at Home

As you partner with Jesus to minister in his name, what does abundance look like for you? Over the years, through direct coaching and providing workshops and retreats, we have identified the following eight best practices for living abundantly as a minister.

1. Take up your cross and follow him.
All three synoptic gospels include this sobering commandment from our Lord (see Matthew 16:24-26, Mark 8:34, and Luke 9:24). Jesus, as the best psychologist, offers this advice not as a dark, oppressive reality, but as a way to understand how to be an effective minister. Note that Jesus says “take up your cross.” So many times in ministry, we are tempted to take up another person’s cross, but this is not the commandment of our loving Lord. There is a fine line between helping someone and actually carrying their cross. We must pray for wisdom to see this fine line, so that we are not carrying the crosses of others.

Furthermore, in all three synoptics, notice what Jesus does next. He takes Peter, James, and John and is transfigured before them (see Matthew 17, Mark 9, and Luke 9:28)! The Lord commands us to take up our cross and follow him—to the transfiguration! All the crosses we personally carry, when united to the one cross of Christ, will result in specific resurrections; that is a divine guarantee when we take up our cross and follow him.

For reflection: What personal crosses do you carry? Do you tend to take responsibility for the crosses of the people to whom you minister? How can Jesus help you find balance?

2. Heal your major wounds.
There are two responses to any physical, psychological, or spiritual wound: resurrection or infection. Choose wisely. Every minister has major and minor wounds in life. We need to intentionally address the major wounds and allow the Holy Spirit to heal them so we don’t hurt others with them. Healed ministers heal (through the resurrection), and hurting ministers hurt (through infection). Jesus wants us to devote the time and resources necessary to address and heal the major wounds from our family of origin, our past and present.

Typically, wounds happen in unsafe relationships, so the healing will happen in safe relationships. In our lives, these relationships have been: spiritual direction, Catholic coaching (the best coaches are coachable), and mental health therapy (the best therapists are open to therapy).

We don’t admit anyone into our sanctuary of suffering. We need to be judicious. A good place to begin to heal major wounds is with a trusted priest or deacon. If they are unable or not equipped to journey with you, ask if they know of a good spiritual director or Catholic therapist. If they do not, call your diocesan office of marriage and family; many times this office has a list of therapists who have earned trust over the years. As you go through the healing process, there is cause for great hope based on Romans 8:28 “All things work together for the good for those who love God and are called according to his purpose.”

St. Paul knew the power of wounds in his life. He knew shame as a result of his previous zeal for persecuting Christians. He experienced betrayal and extreme trial and suffering in ministry. And yet, he had the faith, the audacity, and the courage to write that all things work for the good. In other words, not just the good things I do can be used by God, but all things work for the good for those who love God. This is a divine guarantee that all your past and present wounds can work for the good.

For reflection: Are there any major psychological or spiritual wounds in your life that the Holy Spirit is asking you to heal?

Peter Kreeft writes his own reflective poem on the following poem by Christopher Derrick:

He's a terror, that one:

Turns water into wine,

Wine into blood—

I wonder what He turns blood into?

“We, the ordinary people of the streets, believe with all our might that this street, this world, where God has placed us, is our place of holiness.”

A brief survey of our world should be evidence enough that we are sorely in need of virtue. In need of a disposition for the good, beautiful, and true, as well as strength to choose them over what is bad, ugly, and false. Even within our own personal lives, the call to holiness requires both supernatural grace (what God does) and human virtue (what we do to participate in becoming who God made us to be). One of the principal responsibilities of any parent, teacher, or catechist is to help form their children/students with a vision of what a virtuous life looks like and how to acquire and grow in virtue. Most of us are familiar with the theological virtues of faith, hope, and love, as well as the cardinal virtues of prudence, temperance, justice, and fortitude that build from and are strengthened by the theological virtues. However, many are not as familiar with virtue of magnanimity: the virtue of desiring and doing great things

In early April 2018, Pope Francis released his Apostolic Exhortation Rejoice and Be Glad, in which he invites us to respond generously to God’s invitation to holiness of life. We are called to be holy disciples of the Lord; but we need to learn from the witness of saints who have gone before us, not just officially canonized saints but also saintly people next door or in our extended family.

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God is always at work in the hearts of his children. When catechists become aware of the mystery of the Triune God at work in the hearts of the children we serve, we naturally respond with humility and a desire for greater obedience to God, the Master Catechist.

Sofia Cavalletti and Gianna Gobbi, cofounders of the Catechesis of the Good Shepherd knew how to bow before the mystery of God at work in children, as is evident from this quote they wrote in a letter to catechists in Canada:

"It happens that in being with children we will sense the presence of a force, mysterious and silent, which does not belong to us, and we will treasure it as an inestimable privilege to be granted at times to “see” it working within the child. As Elijah did on Mount Horeb when he heard the “tiny, whispering sound,” at moments like this we too will want to “cover our face” in beholding the presence of God" (1Kgs 19:13).[i]

If we fail to acknowledge the reality of this always-present mystery, we are tempted to rely on our own education, training, experience, or skills as catechists to produce something we can measure. Rather than bow in humble obedience before God’s mysterious ways, we may become frustrated at not being able to share all we know. An inordinate focus on our own successes or failures as catechists impedes our growth in humility, an essential virtue in our work.

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