Franciscan at Home

Why did the newly risen Christ appear to so few people? Can you imagine the sensation that would have accompanied the crucified and risen One had he revealed himself to all those in Jerusalem who were making ready to depart after the Passover?

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In a Catholic school everyone works together and grows together, united by a common mission to form young people in faith and knowledge for success in this life and the next. Catholic educators are more than just instructors; they are servant leaders and catechists who echo the faith. But the students are not the only ones growing; teachers grow together with their students, and, in turn, Catholic schools grow.

As an example in this article, I will refer to the experience of my son, Sam, who goes to a Catholic school. As parents, my wife and I form a partnership with the pastor, the principal, the teachers, and all the staff. We all work together to help Sam and his fellow students get an education to encounter Jesus Christ. This is why Catholic schools exist: to provide students with an encounter with the living God through every aspect of the life of the school. In the process of creating this environment of encounter, all involved have the opportunity to grow.

What was it about St. Mother Teresa that gave her such broad appeal? Did she say something new about the Catholic faith, offer people some sort of entertainment, or appeal to them with her physical beauty? Anyone with even a superficial awareness of her life would know it was none of those things.

Venerable Archbishop Fulton Sheen vividly described the modern thirst for witnesses like Mother Teresa in his book, Remade for Happiness. He wrote, “When you see people crowding into theatres, charging cocktail bars, seeking new thrills in a spirit of restlessness, you would conclude that they have not yet found pleasure, otherwise they would not be looking for it.” One could easily add to this more modern distractions like texting, messaging friends on Snapchat, browsing Facebook, or watching the latest viral video.

Are not the words “missionary” and “disciple,” in reality, opposites? It seems, on the one hand, that “disciple” implies remaining with, being with: passivity, contemplation, learning, etc. On the other hand, “mission” seems to imply just the opposite, a being sent, going out, going forth: activity, work, doing, etc. Pope Benedict XVI also comments on this apparent contradiction, saying, “Being with Jesus and being sent by him seem at first sight mutually exclusive...”[1] Can these words legitimately stand together? If so, how?

This article, though unable to provide a comprehensive study, will survey the main lines of Joseph Cardinal Ratzinger to Pope Benedict XVI’s teaching on discipleship in order to further draw out the contours of missionary discipleship, the reality highlighted by Pope Francis in Evangelii Gaudium (nos. 119-121). This brief study will first trace the basic elements of Benedict’s understanding of discipleship, before exploring the connection between discipleship and spiritual christology made possible in Jesus’ filial communication (i.e. prayer), and the implications of what Ratzinger calls “pro-existence” on discipleship.[2]

En esta serie de reportajes relacionados con la catequesis para las personas con discapacidades, volvemos la mirada hacia San Pablo quien nos dijo que nuestra actitud debe de ser la de Cristo (Cf. Fil 2:5). En este último artículo de la serie,[i] veremos una gran variedad de condiciones incapacitantes que pueden afectar a los adultos que catequizamos o con quienes compartimos la banca en Misa. La respuesta clave en cada circunstancia es el respeto continuo, auténtico y de corazón.

Dice el Papa Francisco, "En esta época en la que el cuidado del cuerpo se ha convertido en un mito de masas y por tanto en un negocio, lo que es imperfecto debe ser ocultado, porque va en contra de la felicidad y de la tranquilidad de los privilegiados y pone en crisis el modelo imperante."[ii] Se opone a la idea de que "una persona enferma o discapacitada no puede ser feliz, porque es incapaz de realizar el estilo de vida impuesto por la cultura del placer y de la diversión". [iii]

In this series of articles concerning catechesis for persons with disabilities, we have been looking to St. Paul who told us that our attitude must be that of Christ (cf. Phil 2:5). In this last article of the series,[i] we will look at a wide variety of disabling conditions that may be affecting adults we catechize or with whom we share a pew at Mass. The key response in every circumstance is continuing, authentic, and heart-felt respect.

Pope Francis says, “In an age when care for one’s body has become an obsession and a big business, anything imperfect has to be hidden away, since it threatens the happiness and serenity of the privileged few and endangers the dominant model.” He opposes the idea that persons with disabilities “cannot be happy, since they cannot live the lifestyle held up by the culture of pleasure and entertainment.”[ii]

So what does this mean for us on a practical level? Initially, we must remember that a person is a person, no matter the age, condition, or disability. Then we must take into consideration the disability itself, as well as the age of onset and the cause of the disability, and what the future may hold for the person.

The purpose of this article is to answer the title-question as succinctly as possible from within the framework of the Second Vatican Council and subsequent papal interpretation by Pope St. John Paul II in Veritatis Splendor (VS). First we must understand two terms in order to more fully grasp the meaning of conscience and how it operates in life, namely, the terms “freedom” and “truth.”

Truth That Sets Us Free

Freedom and truth are uniquely tethered to one another in the Gospel of John where Jesus says, “If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free” (8:31-32). The first thing to note is that truth here is not a mere concept, but a person: the second Person of the Blessed Trinity Incarnate. Truth here is not an ideology; it is neither propaganda, nor can it be reduced to a set of theological propositions. The fullness of truth is a Person, Jesus Christ, the Word Incarnate, who died and rose again. The fathers of the Second Vatican Council proclaimed as much in Dei Verbum (no. 4) in their treatment of Revelation, taking their cue from the First Letter of John who spoke of “the Word of life – for the life was made visible; we have seen it and testify to it and proclaim to you the eternal life that was with the Father and was made visible to us” (1:1-2).

The Council fathers did not intend to divorce Catholic doctrine (truth) from the Person of Christ (the fullness of truth) in their account of Revelation. Rather, they intended to teach something more profound about truth, namely, its power to summon, call, beckon, entreat, instruct, and even lay claims to our freedom. Truth shines like light in the darkness (Jn 1:5), similar to what St. Paul taught when he wrote: “For God who said, ‘Let light shine out of darkness,’ has shone in our hearts to bring to light the knowledge of the glory of God on the face of Christ” (2 Cor 4:6). There is splendor in truth whereby we can legitimately speak of being addressed by veritatis splendor. Jesus made this clear before Pilate when he said: “For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice” (Jn 18:37).[i]

In coming to know this truth, which is to say, by remaining in Christ, the Light of the World (Jn 8:12), we are set free. We are freed primarily for love, since there can be no love without freedom; and freedom for the purposes of this article is defined as: self-possession through realization of the good. If love is a ready self-donation or laying down one’s life for one’s friends (Jn 15:13), then one obstacle to love surely includes being insufficiently self-possessed as to render an authentic gift of oneself more difficult; there’s “no one” to give. Being set free in further “finding oneself” through realization of the good, however, means that the abuse of freedom is possible as well, such that evil follows. In the experience of evil, we do not so much give ourselves as throw ourselves away, thereby becoming “lost” (Lk 15). Such evil actions steadily lead to lesser degrees of freedom as we throw ourselves away instead of preparing the gift in and through greater self-possession. Greater self-possession is another way of conceiving the truth that in giving ourselves, we find ourselves (Gaudium et Spes [GS] no. 24). This was why Jesus counseled us: “Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces” (Mt 7:6). Evil is what evil does, ending by “tearing you to pieces,” stealing “you” away along with your self-possession and freedom by trampling them underfoot. This is a distinctive way of “losing oneself” that is pleasing neither to God nor to Jesus Christ whom he sent.

“Who am I? 24601!!”

Nearly four decades ago, Pope John Paul II posed some prophetic questions in Catechesi Tradendae. These questions are directed both to the entire universal Church and to all local churches: “How are we to reveal Jesus Christ, God made man, to this multitude of children and young people, reveal Him not just in the fascination of a first fleeting encounter but through an acquaintance, growing deeper and clearer daily, with Him, His message, the plan of God that He has revealed, the call He addresses to each person, and the kingdom that He wishes to establish in this world with the "little flock"?[i] These questions are as relevant today as when the pope first raised them. Indeed, preachers, teachers, and those who bear witness to the faith reveal Jesus Christ to the multitude of young people. In different places and in various ways religious educators are developing new ways of reaching out to young people through a language and medium that they can understand, but there is still much to be done. Even though the modern world provides a variety of communication media, many parishes continue to employ only traditional methods of transmitting the faith. The Need for Communication Technology Certainly these traditional instructional methods still have their place, but in catechesis we do more than simply pass on and memorize information. The instruction we aim for is one that leads to ongoing conversion and to an intimate relationship with Christ. While Jesus engaged in direct traditional instruction, he also made use of oral media such as parables, stories, and proverbs to help his listeners relate to and internalize the lessons he taught. Baraka Ngussa asserts that “Jesus, the great teacher taught using media resources that could facilitate effective learning to his audiences. He used such media resources as fish, fig tree, nature, etc.”[ii] Jesus knew the power of stories and that stories draw the attention of people and are easier to remember than abstract theological postulations. Jesus’ teaching had the end goal of leading people to the Father, not creating theologians. He often chided the scholars of his time for missing the “big picture” of salvation. Today’s teachers and preachers can make use of the best teaching practices available, just as Jesus made use of the teaching styles available in his days. As far back as 1950, Marshall McLuhan spoke prophetically to a group of educators on the “Electronic Effects of the New Media.” He said many teachers would end up as displaced persons if they were not able to key into the fast changing digital world.[iii] Digital instructional media can effectively complement traditional methods of instruction. When faith lessons are enhanced with audio-visual media the young people born into a digital culture can easily understand the media language. Catechesi Tradendae advises that “Catechetical activity should be able to be carried out in favorable circumstances of time and place, and should have access to the mass media and suitable equipment…seeking out and putting into operation new methods and new prospects for catechetical instruction.”[iv] One wonders why the use of multimedia in faith formation is not more widespread, even in those parishes that have the means to do so. One reason is that many parishes rely on volunteer catechists, who have generously accepted that call to teach but are nonetheless in need of basic training on managing a classroom, preparing a lesson plan, and many times default to simply using the textbook. While a good amount of time is spent addressing these issues in catechist training, it would also help to address some of the underpinning learning theories, as well as their complementing multimedia techniques, to give them an in-depth understanding of current teaching methods.