Often called our “second baptism”, the sacrament of Penance cleanses us of our sin and restores us to new life in Christ.  It is a great sacrament of healing, one which ought to be approached often and with great confidence and trust, and is truly a fountain of mercy and grace flowing from the heart of Christ himself through the Church.  But many times, the question is asked:  “Why must we confess our sins to a priest?”  This is a great question frequently asked by non-Catholics and even many Catholics.  Let’s explore these reasons more closely. 

     First, it is Christ himself that established the sacrament of Penance and the confession of sin to one who shares the apostolic ministry entrusted to the apostles and their successors. He gave the apostles and their successors the power of the Holy Spirit to forgive or retain sins on the evening of his resurrection (see John 20: 19-23).  Thus, we confess our sins to a priest first and foremost because it is the will of Christ.  But it goes much deeper than that.  As with any sacrament, the priest is ministering in persona Christi which means “in the person of Christ”.  That simply but powerfully means that Christ is really present and working through the priest.  Thus, it is Christ who baptizes, Christ who confirms, and Christ who hears our sins and forgives them.  We are not just telling our sins to a mere man, but to Christ himself who is truly present and working through the priest. 

     The second reason has to do with the nature of sin and the healing that is needed to bring about true penance or reconciliation.  First, when we sin and deliberately choose to disobey God and turn against his goodness, it wounds or in the case of mortal sin severs our relationship with God.  It is we who break the relationship, not God.  God, like with Adam after the first sin, always searches for us and calls us back to himself.  This is what we call the divine dimension of sin.  Sin always affects our relationship with God and either diminishes or destroys the life of grace within us.  Through confessing our sins to the priest, we are confessing our sins to Christ himself who restores us to our relationship to the Father through the power of the Holy Spirit.  We come to the foot of the Cross and lay our sins before the Lamb of God who washes them away through the blood that flowed from his side.  That is what really happens when one goes to confession.   

    Secondly, when it comes to sin, there is no such thing as a “private sin.”  Yes, sin can be done privately in that no other person knows about it (but God does), but even a sin that is done in private still hurts and effects others.  Every time we sin, even if it is alone, it affects our ability to love, to be in relationship, and to live in communion with others.  This is certainly true when we commit a sin that directly affects or hurts another, but even sins committed in private, and even our sinful thoughts hurt others indirectly as well.  Sin by its nature isolates and wraps us in ourselves.  Thus, every sin has social consequences, harming and even destroying our relationship with others.  Even more powerfully, as a member of the mystical Body of Christ the Church, sin wounds our communion with the Church and in the case of mortal sins severs our relationship with the Church.  This is called the human dimension of sin.  By confessing our sins to the priest, we are also confessing to the leader and representative of the community and the Church, and therefore our relationship with others and the Church is also reconciled.  Therefore, by confessing our sins to a priest, both the divine and human dimensions of sin are reconciled and our communion with God and the Church is fully restored.    

     The third reason we confess our sins to a priest has a lot to do with our human nature.  God in his wisdom knows that the confession of our sins brings about a deeper and more complete healing of ourselves.  The more we become isolated the more sin is allowed to fester and become worse.  Sin loves to operate in the dark.  When we keep sin inside ourselves it becomes like a cancer eating at our souls and our humanity.  The best way to defeat sin, like cancer, is to get it out and to bring it into the light of Christ.  The reality is that unless sin is brought into the light and brought out of ourselves, true healing is very difficult.

     This is the beauty of the sacrament of Penance.  It brings about in us a true healing.  When we confess our sins to another, we are required to look the sin squarely in the eye, take ownership and responsibility for it, and admit it to another.  We literally empty ourselves of sin so we may be filled with the grace of Christ.  The Catechism powerfully brings out this aspect of the confession of sins: 

The confession (or disclosure) of sins, even from a simply human point of view, frees us and facilitates our reconciliation with others. Through such an admission man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible. (1455)

     This is the most powerful aspect of the sacrament of Penance.  Remember that all the sacraments are visible tangible signs that make present to us in a natural way what God is doing supernaturally.  God is communicating his grace to us in a way that we can really know and experience his love for us.  Penance is an extraordinarily human and tangible experience of God’s mercy and forgiveness.  If we were to only ask God for forgiveness, we would simply have to trust that he has forgiven us.  But through confessing our sins in the sacrament of Penance, we have in a real and fully human way given our sins to Christ, and then we in turn experience and know Christ’s forgiveness in a real, human, and tangible way through the ministry of the priest.  At the end of confession, the priest lays his hand upon us calling down the power of the Holy Spirit, and we hear and know the reality and power of Christ’s mercy and forgiveness through the prayer of the Church:

God, the Father of mercies, through the death and the resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.

     Therefore, by confessing our sins to a priest, not only are we participating in the sacrament of Penance that Christ established and is working through, but it also fully heals us from the consequences of sin, brings about a more real and complete healing of our human nature, and we also come to know and experience in a real and powerful way God’s love and mercy that pours forth from the heart of Christ.  May we, through this season of Lent, come to a new and deeper appreciation and practice of this powerful sacrament of Christ’s healing, grace, and forgiveness. 

     “For the Son of God became man so that man could become like God.”  These powerful words of St. Athanasius reveal the reality of the Incarnation of Christ and the truth of the Christmas event.   Christ’s Incarnation and entrance into our humanity reveals a divine love that is beyond our imagination.   God who so loved us became one of us in all ways but sin so that we can once again know and experience the love of the Father and also come to know our great dignity and worth in the eyes of our Creator. 

     The tiny infant born in Bethlehem over 2,000 years ago is the most extraordinary and defining moment in human history.  With the birth of the Christ-child, the human family and the human experience would never again be the same.   For on that cold and peaceful night, God and humanity are once again forever joined in an inseparable union of the human and divine in the Person of Jesus Christ.   To gaze into the eyes of the holy Infant is to gaze into the eyes of our loving Father who’s unconditional love was pledged to us in creation, offered over and over to us in the covenants of old, and is now permanently and fully revealed to us through Christ. 

     For in the Incarnation, Jesus once again fully reveals God to man; he is the complete and total revelation of the Father and is the revelation and restoration to man of that great divine love that created him, and that merciful divine love that has set out to redeem all of humanity from slavery to sin and brings all men back into communion with God.  Pope John Paul II speaks of this “divine dimension” of the Incarnation, and what Jesus as the Son of God comes to reveal about the Father and his love:

The God of creation is revealed as the God of redemption, as the God who is "faithful to himself," and faithful to his love for man and the world, which he revealed on the day of creation. His is a love that does not draw back before anything that justice requires in him. Therefore "for our sake (God) made him (the Son) to be sin who knew no sin." If he "made to be sin" him who was without any sin whatever, it was to reveal the love that is always greater than the whole of creation, the love that is he himself, since "God is love." Above all, love is greater than sin, than weakness, than the "futility of creation"; it is stronger than death; it is a love always ready to raise up and forgive, always ready to go to meet the prodigal son, always looking for "the revealing of the sons of God," who are called to the glory that is to be revealed." This revelation of love is also described as mercy; and in man's history this revelation of love and mercy has taken a form and a name: that of Jesus Christ.   (Encyclical Letter The Redeemer of Man, 24)

      It is also through this union of God and man in the person of Jesus Christ where God fully reveals man to himself.  Through the Incarnation, Christ enters human history as the one and unique man who is not only the perfect reflection of the Father, but also shows each and every person his or her dignity and destiny as a son or daughter of God. God’s love and mercy for us is so great and profound that he clothes himself with our humanity and all that it entails in order to redeem and restore our human nature.  Jesus reveals to man his divine likeness that had been disfigured by sin.  He is “the Way, the Truth, and the Life” who communicates to us though his words and deeds the fullness of life for which man was created and to which he is called.  As the Second Vatican Council states:

The truth is that only in the mystery of the Incarnate Word does the mystery of man take on light. For Adam, the first man, was a type of him who was to come (Rom 5:14), Christ the Lord. Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling.  He who is “the image of the invisible God" (CoI 1:15), is himself the perfect man who has restored in the children of Adam that likeness to God which had been disfigured ever since the first sin. Human nature, by the very fact that it was assumed, not absorbed, in him, has been raised in us also to a dignity beyond compare. For, by his Incarnation, he, the son of God, in a certain way united himself with each man. He worked with human hands, he thought with a human mind. He acted with a human Will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin.  (Constitution on the Church in the Modern World, 22)

     Therefore, through the Incarnation, Christ was fully human, and through his humanity united himself with each and every person in all times, places, cultures, and circumstances.  By fully assuming our human nature and living a truly human life, Jesus redeems and restores each and every aspect of human nature and existence.  The Incarnation of Christ first revealed at the Annunciation and seen in its fullness at Christmas reveals the incredible gift and dignity of each and every human being at every stage of existence.   For Christ redeemed the human family from the first moment of conception to the last moments of death.   Christ, the Son of God made man reveals once again the image and likeness in which we are all created and the profound amazement of God towards each and every person.  This is the Good News of Christmas:  we are no longer lost to sin, but are now forever joined to Christ who comes to heal and restore our humanity! This is the “human dimension” of the mystery of the Incarnation.  As John Paul II powerfully states:

This, as has already been said, is why Christ the Redeemer "fully reveals man to himself." If we may use the expression, this is the human dimension of the mystery of the Redemption. In this dimension man finds again the greatness, dignity and value that belong to his humanity…The man who wishes to understand himself thoroughly--and not just in accordance with immediate, partial, often superficial, and even illusory standards and measures of his being--he must with his unrest, uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter into him with all his own self, he must "appropriate" and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself. If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deep wonder at himself. How precious must man be in the eyes of the Creator, if he "gained so great a Redeemer," and if God "gave his only Son" in order that man "should not perish but have eternal life." (The Redeemer of Man, 25)

     Therefore, as we once again celebrate the season of Christmas, may we contemplate anew the great love of God revealed in the holy face of the Infant born that night in Bethlehem and never cease to be amazed not only of God’s great love for us, but by the gift and dignity of every person who bears within them the image and likeness of God.  May we also continue to work tirelessly as people of faith, hope, and love, to uphold and defend from the moment of conception to natural death the gift and dignity of each and every human being who has indeed been joined to Christ through the great mystery of the Incarnation.  Merry Christmas and a blessed New Year! 

     On December 8^th, we celebrate the Feast of the Immaculate Conception. However, if you ask people, including many Catholics, what the Immaculate Conception is, there is a good chance that they will tell you that it is the conception of Jesus in the womb of Mary.  In fact, the Immaculate Conception is actually the conception of Mary.  The Immaculate Conception reveals to us that Mary was freed from the stain of original sin at the moment of her conception, and remained free from sin for her entire life. 

      It was intrinsic to God’s plan of salvation that Mary was created without original sin.  In the Book of Genesis chapter 3, we see how sin first entered the world through our first parents Adam and Eve.  Since Adam and Eve represented all of the human family, when they fell away from God, all of humanity fell away from him.  Original sin was then passed on to their children, and to their children’s children, all throughout human history.  Thus, when we are conceived and come into existence, we are born into a natural separation from God and an inclination toward sin that is called original sin. 

      However, God’s plan was to have his only Son, the second person of the Holy Trinity, assume a human nature so that as both God and man Jesus could accomplish the redemption of the human race.  One problem: God is in complete and total opposition to sin.  Anything sinful cannot even come into God’s presence without being purified.  How then would God the Son be able to intimately join himself with a fallen human nature?  This is where God’s plan for Mary comes in.  God chose her to be conceived without original sin so that she would be able to give Jesus a pure and sinless human nature.       

       Where do we as Catholics get this teaching on the Immaculate Conception of Mary?  First, it is in fact revealed implicitly in Scripture as an important part of God’s unfolding plan of salvation.

      Genesis 3:15:  Let us first go to the book of Genesis where God is announcing for the first time his plan of salvation that will be accomplished through Christ: 

“I will put enmity between you and the woman, and between your offspring and hers; He will strike at your head, while you strike at his heel."  (Gen 3:15)

      It is important that we determine exactly who God is addressing and talking about.  God is speaking to the serpent and he says that the offspring of the woman will strike at his head.  Who is the only one who will strike at the head of the serpent who is Satan?  Jesus is the one who will come and strike at Satan’s head and destroy his power.  So if the offspring of the woman is Jesus, then the woman must be Mary. 

      Now God speaks of there being enmity between the serpent and the woman, and the serpent’s offspring and the woman’s offspring.  The offspring of Satan is sin, for it is sin that Satan desires to multiply and fill the earth.  So therefore, there is enmity between Mary/Jesus and Satan/sin.  What exactly does enmity mean?  Enmity means total and complete opposition.  If two things are in enmity with each other, they have nothing at all to do with one another; there is no cooperation or communion between the two whatsoever.  Consequently, both Jesus and Mary are completely opposed to Satan and sin.  They would have no cooperation or communion with Satan and sin whatsoever.  Mary is given the same absolute and perpetual opposition to Satan and sin as Jesus. 

      Therefore, it is necessary that Mary would not have a fallen nature, since any participation is original sin or actual sin would destroy the enmity with Satan and sin.   Thus, we see in the very first announcement of God’s plan of salvation his plan of Mary being totally free from sin so that Jesus would be able to assume a pure human nature. 

      Luke 1:28:  We see an even more explicit reference to the Immaculate Conception of Mary in Luke’s Gospel at the Annunciation when the Angel Gabriel appears to Mary to announce God’s plan of having her be the Mother of Jesus.  The Angel Gabriel’s greeting of Mary reveals her immaculate state.  His greeting properly translated is, “Hail, you who have been filled with grace.”  The Greek word kekaritomene is a perfect participle “have been filled.”   Mary has already been filled with God’s grace, for grace has already been infused into her at the moment of her conception. 

      Also notice that Mary is filled with grace.  Anytime we sin, even the smallest sin, we lose at least some of God’s grace.  That is the nature of sin.  Sin is a choice we make that rejects the grace he offers to us, which is his very life and love.  If Mary is filled with grace, then she would have been completely free from sin, as any sin, even the tiniest, would have caused her to be deprived of at least some grace. 

      Not only do we see the Immaculate Conception in Sacred Scripture, but it has also been constantly and clearly taught throughout Sacred Tradition from the earliest times of the Church: 

St. Ambrose (d. 379): Mary is “free from all stain of sin.”

St. Severus, Bishop of Antioch (d. 538):  “She (Mary) formed part of the human race, and was of the same essence as we, although she was pure from all taint and immaculate…”

St. Sophronius, Patriarch of Jerusalem (d. 638):  “You (Mary) have found the grace which no one has received…No one has been pre-purified besides you.”

These are only a small sample of teachings that clearly show that the Immaculate Conception was a part of the Church’s belief from the very beginning. 

     Finally in 1854, Pope Pius IX infallibly proclaims the Immaculate Conception as a part of Divine Revelation and a dogma of the Church to be definitively held by all the faithful: 

“We declare, pronounce, and define that the doctrine that holds that the Most Blessed Virgin Mary, at the instant of her conception, was preserved immune from all stain of sin, by a singular grace and privilege of the Omnipotent God, in view of the merits of Jesus Christ, the Savior of the human race, was revealed by God and must be firmly and constantly believed by all the faithful.”

      How exactly, then, did God preserve Mary from original sin?  Mary needed Christ to redeem her just as much as we all do.  She was redeemed by her Son’s death on the cross, just like all of us.  But how could Mary have been redeemed by Jesus’ death on the cross before Jesus was even born? 

      It is because God is eternal and transcendent, and therefore, he is not bound by either space or time.  Because he is outside of space and time, God sees all of time past, present, and future, right now.  It is like looking at a very long train from a helicopter.  The engines are creation, the caboose is the end of the world, and we are somewhere in between the two.  God is able to operate outside of time.  Therefore, he took the graces and merits of Jesus’ death on the cross and applied them backwards in time to the moment of Mary’s conception.  Thus, Mary was redeemed by Christ as we all are, but through a “singular grace and privilege of the Omnipotent God” she was not only redeemed but also completely preserved from original sin. 

      Even though Mary was preserved from original sin at the moment of her conception, she could have still chosen to sin because as a human being she had free will.  She could have said “no” to the Father at the Annunciation.  She could have also said “no” to the Father at the foot of the cross, where she surrendered her Son, and fallen into despair and cursed God.  However, Mary perfectly cooperated and surrendered herself to the great gift of grace that God had given her and lived the most extraordinary Christian life.  That is why Mary is the Model of Faith and the Model of the Church.  We are all called to cooperate with whatever graces God chooses to give us so that we humbly and lovingly walk whatever path he chooses to give to us. 

     May the Immaculate Heart of Mary continue to inspire us on our journey of faith, especially during this season of Advent, that we may surrender ourselves fully to God through the “obedience of faith” and become Christ’s instruments of hope and love. 

     On August 15^th, we again celebrate the great feast of the Assumption when Mary is assumed body and soul into heaven.  This feast is the crowning jewel in the life of Mary and her Assumption is directly attributed to the fact that she is full of grace and that she lived a life of perfect union with her Son.  Thus, the Assumption highlights in many ways Mary’s role as Mother and Model of the Church.  This title of Mary is not new, but has been attributed to her from the beginning of Christianity, especially by the early Fathers of the Church.  More recently, Vatican II affirmed and reflected upon this important role of Mary in the life of the Church and in our own lives.  As Catholics, Mary is a great gift to us from Christ who wills and desires that we love and honor her as our own spiritual mother, and follow her great example of faith, charity, and holiness. 

     Mary enjoys a special place of honor in the Church, an honor that is even exulted above that which we give the angels and the saints.  Why is this?  First, we do not worship Mary—for Mary would be horrified if we ever exulted her to be at the same level as God.  However, we do honor Mary in a special or exulted way because of her unique faith and holiness, and because it was through Mary’s faith that Christ was able to come into the world and accomplish his work of salvation.  Without Mary’s yes or fiat at the Annunciation, Jesus would not have become incarnate:  “Behold, I am the handmaid of the Lord, let it be done unto me according to your word.” (Luke 1:38)  As St. Augustine reflected, “All of creation held its breath awaiting the fiat of Mary.” 

      Thus, Mary is the perfect model of faith and exemplifies the type of faith all of us in the Church should possess.  Mary desired nothing but to do the will of God and all through her life she pondered with an open and docile heart the mighty works of God and the mystery of her Son, Jesus Christ.  Thus, Mary is the first and perfect model of the Church’s “pilgrimage of faith”.  As Vatican II teaches:

“Thus, the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross, where she stood, in keeping with the divine plan, grieving exceedingly with her only begotten Son, uniting herself with a maternal heart with His sacrifice, and lovingly consenting to the immolation of this Victim which she herself had brought forth.. (Lumen Gentium, 58)

     Not only is Mary the model of the Church’s pilgrimage of faith, but Mary is also the model and image of the Church’s destiny in glorification in Christ.  Mary, by being assumed body and soul into heaven, already enjoys the fullness of the Resurrection and is a great sign and witness to the victory won by Christ through the blood of the Cross.  Mary shows us in herself the ultimate and final end of our pilgrimage of faith—sharing in the glory of the most Holy Trinity and living in the communion of all the saints.  Mary shows us all that salvation in Christ is real and is the ultimate goal and destiny of the Church.  This is why the two final Glorious Mysteries of the Rosary, the Assumption of Mary and the Coronation of Mary as Queen of Heaven and Earth, are ultimately about Christ:  They show us that the grace of Christ’s redemption is real and effective, and Mary stands as a great sign of hope and encouragement for us all.  As Vatican II again states:

“In the interim just as the Mother of Jesus, glorified in body and soul in heaven, is the image and beginning of the Church as it is to be perfected is the world to come, so too does she shine forth on earth, until the day of the Lord shall come, as a sign of sure hope and solace to the people of God during its sojourn on earth.” (Lumen Gentium, 68)

     Mary is not only the Model of the Church, but she is also the Mother of the Church in the order of grace.  We see this most profoundly in John’s gospel when Jesus, as his last gift to us on earth, lovingly hands over to us the motherhood of Mary: 

Standing by the cross of Jesus were his mother and his mother's sister, Mary the wife of Clopas, and Mary of Magdala. When Jesus saw his mother and the disciple there whom he loved, he said to his mother, "Woman, behold, your son." Then he said to the disciple, "Behold, your mother." And from that hour the disciple took her into his home. (John 19:25-27)

Through this gift of Christ, Mary’s Motherhood not only is for Christ the Head, but also extends to the Body of Christ, the Church.   Just as Mary nurtured, protected, and provided for her Son, so does Mary nurture, protect, and provide for her children in the Church.  Mary is our spiritual Mother who through her motherhood desires only to bring us into a deeper and intimate communion with her Son. 

     What does this mean?  It means that just in the same way that she brought forth her Son into the world through her faith and instrumentality at the Annunciation, and the manifestation of his public ministry through the miracle at the wedding feast in Cana, Mary continues to manifest and present her Son to souls through her constant prayers and intercession and through her gentle witness “Do whatever he tells you.”  (John 2:5)  As Vatican II powerfully teaches:

“This maternity of Mary in the order of grace began with the consent which she gave in faith at the Annunciation and which she sustained without wavering beneath the cross, and lasts until The eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this salvific duty, but by her constant intercession continued to bring us the gifts of eternal salvation.  By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into the happiness of their true home.” (Lumen Gentium, 62)

     Therefore, since Mary’s motherhood is a gift to each of us from Christ, devotion to Mary should be an essential part of the life of every Christian.  Devotion to Mary should always lead us to deeper union with Christ.  We never pray to Mary as an end, but ask her to intercede for us to Christ.  She would be horrified if devotion to her ever took away our focus on him!  Everything that she was and did was not only to bring about her own deeper communion with Christ, but to also bring others to a more intimate knowledge and union with him.  This is why we honor Mary as the perfect disciple of Christ and the Model of the Church. 

      Devotion to Mary does not take away from Christ, but rather augments our knowledge of his life and virtues.  Mary shows us that salvation in Christ is real and possible, and she also shows us what it looks like.  If you want to know Christ, know his Mother!  Mary is the perfect model of faith, hope, and charily and she continues to show us even today how to come into a stronger and more real relationship with Jesus.

      Mary’s prayers and intercession before Christ on our behalf are very powerful because of who she is and the role she played in God’s plan of salvation.  She is the Mother of Christ, so she has a unique and special relationship with him.  He has a special place in his heart for his Mother, and so he honors in a very special way her prayers and requests.  Through Mary’s prayers and intercession, we have a unique and privileged way to the heart of Jesus.  This is why prayers and devotion to her have been at the heart of the Church’s life from the very beginning. 

      In addition, Mary, through her Immaculate Conception, was created free from sin and was completely filled with grace and love throughout her life.  She was created with a capacity to love God and others that far exceeds any of us.  Thus, her love for us and her prayers for us are extraordinarily powerful.

     Therefore, as we continue on along our own journey of faith, seeking and contemplating the face of the Lord, and especially during this holy and penitential season of Lent, may we all strive to grow in our relationship with Mary and entrust ourselves more deeply to her maternal care, that she may present us as a pure and holy gift to Christ her Son.  Pray for us O holy Mother of God, that we may be worthy of the promises of Christ!

     Last week, I had the privilege of attending the St. John Bosco Catechetical Conference at Franciscan University of Steubenville.  It was a fantastic week of networking and collaborating with catechists and catechetical leaders from literally around the world who are working tirelessly in the vinyard of the Lord in handing on the faith to those the Lord has entrusted to them.  The ministry of catechesis is one of the most crucial ministries in the Church and is part of the Lord's commisioning to the Chuch to "baptize all the nations in the name of the Father and of the Son and of the Holy Spirit and teach them all that I have commanded you." (Matthew 28:19-20)   I thought that this would be a great opportunity to reflect upon what exactly is catechesis, and that in reality, we are all catechists and are called to hand on the very Person of Christ. 

     What is catechesis?  Catechesis comes from the Greek meaning “to echo.”  It is the mission entrusted to the Church by Christ to “echo” or to faithfully hand on what Jesus has revealed to us through his Incarnation, his life and mission, and the Paschal mystery of his death, resurrection, and ascension into heaven.  In fact, through catechesis, it is not so much what we hand on but Whom.  As John Paul II simply but profoundly states in his letter on catechesis Catechesi Tradendae:   “At the heart of catechesis we find, in essence, a Person, the Person of Jesus of Nazareth, ‘the only Son from the Father...full of grace and truth.’”  (CT, 5)  Here we see the essence of what catechesis is:  the handing on of the person of Christ, and truth he reveals and the life of grace he offers to us.  First and foremost, catechesis must hand on the truth of Christ and who he is; the full revelation of the Father and the full revelation of our own humanity destined for eternal glory.  For it is only in the truth of Christ that we can come to know true freedom and the fullness of human life:   “For I came that they might have life and have it abundantly.” (Jn 10:10)  This truth about Christ in turn leads us to his life, a life of abundant grace found especially in the celebration of the sacraments and most profoundly in his real presence in the Eucharist.  As catechists, we are the instruments the Lord uses to echo this truth so that others may come first to know him and then have communion and life through Him.  “[Catechesis] is to seek to understand the meaning of Christ’s actions and words and of the signs worked by him…Accordingly, the definitive aim of catechesis is to put people not only in touch but in communion, in intimacy, with Jesus Christ:  only He can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity.”  (CT, 5) 

     Thus as catechists, we hand on not our own teaching, but Christ’s teaching.  What a profound gift it is to be the instrument Christ chooses to use to bring his grace and truth to those entrusted to us!   In order to be true and effective catechists we must have the humility to know and understand our role of instrumentality.  With this precisely in mind, Pope John Paul beautifully and powerfully lays forth the role of the catechist: 

Every catechist should be able to apply to himself the mysterious words of Jesus: "My teaching is not mine, but his who sent me".  Saint Paul did this when he was dealing with a question of prime importance: "I received from the Lord what I also delivered to you".  What assiduous study of the word of God transmitted by the Church's Magisterium, what profound familiarity with Christ and with the Father, what a spirit of prayer, what detachment from self must a catechist have in order that he can say: "My teaching is not mine"! (CT, 6)

     This indeed is a tall order and we don’t do it perfectly!  But, if we as catechists are to more faithfully echo the person and teaching of Christ, then we ourselves must see that we are immersed into his mystery in our own lives by contemplating and pondering the mystery of Christ through prayer, the sacraments, and our own personal study and ongoing “faith seeking understanding” and conversion of heart.   The more we are rooted in Christ, the more perfect and clear will be our echoing of Christ and his truth.  We see in Mary, who was the first catechist, the first to echo Christ and his truth, a profound living example for us who catechize.  For often in the gospel do we see Mary “pondering these things in her heart.” (Lk 2:19)   She allowed the mystery and truth of Christ to so penetrate her being that she was able to perfectly reflect the light of her Son.  As John Paul explains: 

Christ is the supreme Teacher, the revealer and the one revealed. It is not just a question of learning what he taught but of “learning him”. In this regard could we have any better teacher than Mary? From the divine standpoint, the Spirit is the interior teacher who leads us to the full truth of Christ (cf. Jn 14:26; 15:26; 16:13). But among creatures no one knows Christ better than Mary; no one can introduce us to a profound knowledge of his mystery better than his Mother.  (RVM, 14)

     Thus, it especially when we ponder with Mary the mystery of her Son through the rosary that we sit at the “school of Mary” and come to a deeper knowledge and communion with her Son.  Through the rosary we join with her in pondering in our own hearts the saving truth of Jesus Christ and come into a more intimate communion with him.  This is why the rosary is above all a Christ-centered prayer in which we learn Christ with and through the intercession of his Mother.  Therefore, devotion to the rosary can be a powerful spiritual tool in helping us come to a deeper knowledge of Christ so that we may be ever more faithful in “echoing” Christ through our ministry of catechesis.   

     May we all entrust ourselves to the maternal intercession of Mary who was for us the model catechist, and the first to hand on the Person of Christ.  As Pope John Paul II powerfully prays:

May the Virgin of Pentecost obtain this for us through her intercession. By a unique vocation, she saw her Son Jesus "increase in wisdom and in stature, and in favor." As He sat on her lap and later as He listened to her throughout the hidden life at Nazareth, this Son, who was "the only Son from the Father," "full of grace and truth," was formed by her in human knowledge of the Scriptures and of the history of God's plan for His people, and in adoration of the Father. She in turn was the first of His disciples. She was the first in time, because even when she found her adolescent Son in the temple she received from Him lessons that she kept in her heart.  She was the first disciple above all else because no one has been "taught by God" to such depth. She was "both mother and disciple," as St. Augustine said of her, venturing to add that her discipleship was more important for her than her motherhood.  There are good grounds for the statement made in the synod hall that Mary is "a living catechism" and "the mother and model of catechists."

 May the presence of the Holy Spirit, through the prayers of Mary, grant the Church unprecedented enthusiasm in the catechetical work that is essential for her. Thus will she effectively carry out, at this moment of grace, her inalienable and universal mission, the mission given her by her Teacher: "Go therefore and make disciples of all nations." (CT, 73)

     On June 29^th, we celebrated the feast of Saints Peter and Paul in which we honor and recognize these two great apostles as the pillars of the Church and great defenders of the truth of Christ.   This feast gives us an opportune time to now reflect upon the role and mission of St. Peter as the head of Christ’s Church, and the profound authority that was given to him by Christ himself that is also handed on to his successors, the Pope, until the end of time.  In a world and culture marred by the great errors of moral relativism and the denial of objective truth, the Papacy, in the role of the successor of St. Peter, stands as the one and true defender of all truth as revealed by Jesus Christ. 

    While all the apostles were given the authority and the mission by Christ to teach, govern, and minister in his name, Peter was set apart and given a unique role by Christ that emphasized his teaching and governing authority over all the apostles and other disciples.  This is seen most profoundly in Matthew 16:

When Jesus went into the region of Caesarea Philippi, he asked his disciples, "Who do people say that the Son of Man is?"  They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets."  He said to them, "But who do you say that I am?"  Simon Peter said in reply, "You are the Messiah, the Son of the living God."  Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.  And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.  I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." (Mt 16:13-19)

      In this very powerful scene, Jesus is asking the apostles who others think he is, but in reality, he is asking them who they think he is.  While the other apostles give many different answers, Peter is the one who sees the real identity of Christ as the Messiah and responds, “You are the Messiah, the Son of the living God.”  Jesus responds, “Blessed are you Simon, son of Jonah, for flesh and blood has not revealed this to you, but my heavenly Father.”  Jesus is revealing a profound truth.  Peter has been given a unique gift, or charism, by the Father to know and teach the truth, and his knowledge of Jesus’ identity is a result of this special gift.  Jesus recognizes this gift and special role of Peter and bestows on him a unique teaching and governing authority over all the apostles and the entire Church.

      Therefore, Jesus changes Peter’s name from Simon to Peter, which means “Rock” (Greek petros).  This is packed with meaning as the changing of one’s name in the Scriptures means a new identity, mission, and calling.  For example, God changed Abram’s name to Abraham when he responded to God’s invitation of faith, and he became the father of all of God’s people.  In the same way here, Jesus changes Simon’s name to Peter to show his new identity and mission as the “rock” and head of the Church.

      Jesus calls Peter “rock,” and it is upon “this rock” that Jesus will build his Church.  Why does Jesus build his Church upon Peter?  It is fundamentally in response to Peter already exercising his teaching authority given to him by the Father.  He has received a gift of wisdom to know the truth about Christ, and also a teaching charism to proclaim it with clarity and without error. 

      No mere human revealed to Peter that Jesus was the Messiah.  He had not yet told Peter that he was the Messiah, and many were still seriously grappling with exactly who Jesus was.  But Peter was given the gift to know the truth, and he faithfully proclaimed it to the apostles.  He will be the one who will lead, teach, and strengthen the apostles and the other followers after the Resurrection and Ascension of Jesus. 

      Recognizing Peter’s gift of teaching the truth, Jesus then grants him a unique and profound authority:  “I will give you the keys to the kingdom of heaven.  Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth will be loosed in heaven.”  Jesus entrusts to Peter the keys to the Church!  What does this mean?  In Jesus’ time, when the master was going to leave his estate for a time, he would entrust to his head servant the keys to the estate.  This servant, who possessed the keys, was entrusted with the full authority of his master while he was away.  Thus, the servant does not replace the master, but possesses his authority in his absence.  Peter becomes the “Vicar” of Christ, that is, he has been given the full authority of the Master over his Church until he comes again.  However, with this authority comes great responsibility.  The servant who is given the keys of the master is expected to take care of and run the estate in the way the master desires.  In the same way, Peter’s authority is one of service and obedience to the will and teachings of Christ.  It is the sole responsibility of Peter and his successors to authoritatively and faithfully teach and hand on what Christ has taught and willed.

     This same teaching charism given by the Father and profound authority bestowed upon Peter by Christ himself is also handed on to each and every successor of Peter in the person of the Pope.  By virtue of his office, the Pope is guided by the Holy Spirit to teach and proclaim the truth as it pertains to faith and morals without error.  Thus, it is through the Pope as the visible head of the Church that the sacred Deposit of Faith entrusted by Christ to the Church has remained preserved, intact, and handed on without error for over 2,000 years. 

     The gift of the Papacy has been especially evident in recent history through the great Popes of the 20^th century, especially as exemplified in our late Holy Father Blessed Pope John Paul II and continued today through the great leadership of Pope Benedict XVI.  In these times of great moral confusion, and when the basic foundations of the truths of Christianity are being challenged by an increasingly secular culture, it is the Pope as the successor of St. Peter that continues to steer and guide the Church towards the truth of Christ so that the promise of Christ will be fulfilled:  “you are Peter, and on this rock I will build my Church, and the gates of the netherworld will never prevail against it.”  

     Pope Benedict XVI, on the Feast of Corpus Christi, preached a very powerful homily on the Eucharist as the antidote to the many evils in the world.  However, the Eucharist is the antidote only if we, who receive the Real Presence of Jesus Christ, allow the Body and Blood of Jesus to transform our hearts and minds so that we can go out and transform the culture by being a true witness of Christ.  This is why we are commissioned at the end of Mass to "Go in peace to love and serve the Lord."  We come to Mass not only to worship, but we  ourselves are sacrificed to the Father with Christ really present in the Eucharist so that we may be graced, transformed, and prepared to go out and do Christ's work, and to be his presence in the ordinary places of secular life.   This is at the very heart of our mission as lay members of the Church.   As the Second Vatican Council teaches us: 

But the laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God. They live in the world, that is, in each and in all of the secular professions and occupations. They live in the ordinary circumstances of family and social life, from which the very web of their existence is woven. They are called there by God that by exercising their proper function and led by the spirit of the Gospel they may work for the sanctification of the world from within as a leaven. In this way they may make Christ known to others, especially by the testimony of a life resplendent in faith, hope and charity. Therefore, since they are tightly bound up in all types of temporal affairs it is their special task to order and to throw light upon these affairs in such a way that they may come into being and then continually increase according to Christ to the praise of the Creator and the Redeemer. (Dogmatic Constitution on the Church, Lumen Gentium, 31)

     Therefore, we must resist the temptation to leave our Catholicism at the door of the church and realize that each one of us is empowered by the Eucharistic Christ to go out and make a difference in the world, to be the presence of Christ and the Church where there is much darkness and sin.   Only through our presence enlightened, transformed, and graced by the Real Presence of Christ can our culture be transformed from a culture of death to the culture of life. We cannot afford to sit on the sidelines anymore, there is too much at stake!  We must have the courage and the consolation to know that Jesus is truly with us, and that he will give us the strength, the words, and the wisdom to make a difference in world.  Communion with Jesus Christ in the Eucharist calls us to mission, and the mission fields are not in a far away country.  The mission fields are here, in our families, in our parishes, in our schools, in the workplace.  These are the places where we must make a difference and make the light of Christ known to all!

     With all this in mind, let us meditate on the powerful words of the Holy Father who is reminding us of the power of the Eucharist in our lives and our calling to go out and share in his redeeming work and be his witnesses to all we encounter:

So from the gift of Christ's love comes our special responsibility as Christians in building a cohesive, just and fraternal society. Especially in our time when globalization makes us increasingly dependent upon each other, Christianity can and must ensure that this unity will not be built without God, without true Love. This would give way to confusion and individualism, the oppression of some against others. The Gospel has always aimed at the unity of the human family, a unity not imposed from above, or by ideological or economic interests, but from a sense of responsibility toward each other, because we identify ourselves as members of the same body, the body of Christ, because we have learned and continually learn from the Sacrament of the Altar that communion, love is the path of true justice.

Let us return to Jesus' act in the Last Supper. What happened at that moment? When he said: This is my body which is given to you, this is my blood shed for you and for the multitude, what happened? Jesus in that gesture anticipates the event of Calvary. He accepts his passion out of love, with its trial and its violence, even to death on the cross; by accepting it in this way he transforms it into an act of giving. This is the transformation that the world needs most, because he redeems it from within, he opens it up to the kingdom of heaven. But God always wants to accomplish this renewal of the world through the same path followed by Christ, indeed, the path that is himself. There is nothing magic in Christianity. There are no shortcuts, but everything passes through the patient and humble logic of the grain of wheat that is broken to give life, the logic of faith that moves mountains with the gentle power of God. This is why God wants to continue to renew humanity, history and the cosmos through this chain of transformations, of which the Eucharist is the sacrament. Through the consecrated bread and wine, in which his Body and Blood is truly present, Christ transforms us, assimilating us in him: He involves us in his redeeming work, enabling us, by the grace of the Holy Spirit, to live according to his same logic of gift, like grains of wheat united with him and in him. Thus unity and peace, which are the goal for which we strive, are sown and mature in the furrows of history, according to God's plan.

Without illusions, without ideological utopias, we walk the streets of the world, bringing within us the Body of the Lord, like the Virgin Mary in the mystery of the Visitation. With the humble awareness that we are simple grains of wheat, we cherish the firm conviction that the love of God, incarnate in Christ, is stronger than evil, violence and death. We know that God is preparing for all people new heavens and new earth where peace and justice prevail -- and by faith we glimpse the new world, that is our true home. Also this evening as the sun sets on our beloved city of Rome, we set out again on this path: With us is Jesus in the Eucharist, the Risen One, who said, "I am with you always, until the end of world "(Mt 28:20). Thank you, Lord Jesus! Thank you for your fidelity, which sustains our hope. Stay with us, because the evening comes. "Jesus, good shepherd and true bread, have mercy on us; feed us and guard us. Grant that we find happiness in the land of the living." Amen.

     This Sunday, we celebrate the Solemnity of Corpus Christi, or the Body and Blood of Christ.  It is the day in which the universal Church celebrates with great joy and thanksgiving the gift of Jesus’ real presence in the Eucharist, in which he is truly and really with us until the end of time.  We recall the words of Jesus himself in the Gospel of John:  "For my flesh is true food and my blood is true drink.  Whoever eats my flesh and drinks my blood remains in me and I in him."  (John 6:55-56)  This teaching was and has been a hard teaching for many.  The truth of these words is especially evident when many of Jesus’ followers abandoned him after he spoke them.  Jesus does not apologize or give a further explanation for his teaching but instead he turns to the twelve apostles and says, “Do you also want to leave?”  Simon Peter replies with the great his great words of faith, “Master, to whom shall we go, for you have the words of everlasting life.”  (Jn 6:68)

     One of the major stumbling blocks concerning the real presence of Christ in the Eucharist for some Catholics and non-Catholics alike is that it seems so impossible that Christ could be really and substantially present in the Eucharist when it looks, tastes, smells, and feels like bread and wine.  It is a mystery and it goes against what our senses are telling us.  Our senses perceive what appears to be bread and wine, when in fact, through the power and miraculous work of the Holy Spirit, the substance itself has been changed from bread and wine into Christ himself.  This doctrine of transubstantiation literally means “change of substance.”  This is relatively simple miracle for us to comprehend, much more so than the mysteries of the Trinity, the Incarnation or the Resurrection of Christ.  Let’s look at how all this happens.

     To better understand this doctrine, we need to do just a little philosophy.   We need to delve into some metaphysics, or the study of being.  Now, everything that exists has what we call its substance and its accidents, or properties.  For example, if I have an apple, the substance put quite simply, is what it is objectively apart from it’s individual characteristics: an apple or its “appleness.”  Now, the accidents or properties of the apple are things like size, shape, taste, color, texture, etc.  So, if I am holding an apple, the substance is an apple and the accidents would be red, round, sweet, crunchy, smooth, etc.  Now, could it be possible to change the accidents of a substance, but the substance remains the same?  Sure.  Let’s say I put the apple in a blender.  What happens?  The accidents change, but the substance remains the same.  It is still an apple, but now it is liquid, yellow, etc.  Let’s take another example.  How about water?  Here is a substance that remains the same while the accidents change quite drastically.  It can be a liquid, solid or gas, but regardless it remains water. 

     Now that we have a better understanding of substance and accidents, we can better comprehend that what God does in the Eucharist through the power of the Holy Spirit.  Instead of the accidents changing in the bread, it is the substance which changes.  When the priest says the words of Jesus, “this is my body” over the bread, the Holy Spirit suspends, or keeps the same, the accidents and appearance of bread, but changes the substance from bread to Christ himself.  The very substance of the Eucharist is Jesus, though the accidents remain those of bread.  Therefore, though we see the accidents of bread and wine, the reality of the substance is truly the Son of God who chooses such a humble means to present himself to us and come in our hearts to dwell.  Not a hard miracle for God to perform, but it really throws our minds for a loop!

     Now we need to do some epistemology, or the study of knowledge.  How do we come to know things?  Our intellect or mind is part of our soul, but it interacts with the physical world through the information from our senses to come to know things.  Our mind relies on our senses of sight, touch, taste, smell, and hearing to know and understand the physical world.  Our senses, however, only perceive the accidents of a substance.  When my mind perceives furry, small, four legs, and bark, it knows the object as “dog.”  Our minds completely rely on the accidents of a substance to know what it is.

     However, in the Eucharist, God has changed the substance of bread and wine into Jesus, but has kept all the accidents of bread and wine the same.  Thus, our senses are still telling our mind that the Eucharist is bread and wine, which is all that our senses can perceive.  This is where we must make that intellectual and spiritual “leap of faith.”  Christ has revealed, both through his own words and through the teaching of the Church, that He is truly present in the Eucharist.  So while our senses are screaming to our intellect that what we hold in our hands is ordinary bread, our faith tells us that God has changed the substance to Christ himself!  St. Thomas Aquinas writes a beautiful depiction of this mystery in a much loved traditional hymn of the Church, the Tantum Ergo:

Down in adoration falling,
This great sacrament we hail.
Over ancient forms of worship,
Newer rites of Grace prevail:
Faith will tell us Christ is present,
When our human senses fail.

     This Sunday, we celebrate the great feast of Pentecost, when the fullness of the Holy Spirit came upon the apostles and they burst out of the upper room and began to preach the Gospel of Jesus Christ.  This feast is one of the most important events in salvation history for two reasons.  First, Pentecost fully reveals the Holy Spirit, the Third Person of the Holy Trinity.  The strong driving wind and the tongues of fire that fell upon the apostles are the visible signs of the Holy Spirit, the love of the Father and the Son poured forth transforming the apostles and empowering them to be the witnesses of Christ to the ends of the earth thus fulfilling the words of Christ:  “But you will receive power when the holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth." (Acts 1:8)

     The coming of the Holy Spirit also institutes the One, Holy, Catholic, and Apostolic Church.  Pentecost is the birthday of the Church and all four of these marks of the Church are present at Pentecost.  When you carefully read the Pentecost account in the Acts of the Apostles, St. Luke makes it very clear that this is not just an individual experience of the coming of the Holy Spirit by the apostles and other disciples, but is in fact above all an ecclesial event.

     First, St. Luke makes it clear that all the nations of the ancient world are present in Jerusalem, and, in fact, if you had a map of the ancient world at the time, Luke mentions almost all of the major regions and cities that encompassed the entire world at this time.  And yet, each person by the power and presence of the Holy Spirit is able to hear the Gospel of Christ preached in his own language.   What is happening here?  St. Luke is making strikingly clear that the same humanity that was scattered in the Book of Genesis at the Tower of Babel (Gen 11:1-9) is now being intimately united in the power of the Holy Spirit in the Church.  A humanity that was once scattered and divided in sin is now, by the overshadowing of the Holy Spirit, newly created as the Body of Christ, the Church.  Thus, we see that this gathering of the human family at Pentecost is the Church that is both one and Catholic, or universal.  In other words, the Holy Spirit brings about the Church that is intimately united in the Spirit and also knows no boundaries, for the Church is open to every person of every race, language and culture. 

    Secondly, we also see that this Church is holy, first and foremost because it is filled with the Holy Spirit.  We also see that those who are joined to the Church are joined to her by virtue of the Sacrament of Baptism through which they die to their old sinful selves and become a new creation in Christ.  The Holy Spirit sent by Christ not only inaugurates the presence and mission of the Church, but that same Spirit makes the Church holy.

     Thirdly, we also see in the Pentecost event that the Church is Apostolic in that it is Peter and the other eleven apostles that are charged with handing on the Deposit of Faith that has been entrusted to them by Christ.  This is the profound beauty of the Church, that Christ instituted the Church upon the Rock of Peter and the other apostles, and then filled them with a unique charism of the Holy Spirit to hand on, protect, and interpret the Deposit of Faith to each generation.  This handing on of the faith beginning at Pentecost and continuing to this present day in the successors of the apostles, the Pope and the Bishops, is guided, protected, and guaranteed by the power of the Holy Spirit. 

     Two years ago, I had the awesome privilege of visiting Rome and St. Peter’s Basilica where we celebrated Mass at the Altar of St. Peter.  Above the altar at the very front of St. Peter’s is the famous stained glass window of the Holy Spirit pouring down from heaven over the Chair of St. Peter.  This was one of the most moving experiences as I truly sensed the power of the Holy Spirit as he guides and protects the Church throughout the centuries.  It is this presence of the Holy Spirit first given at Pentecost that inaugurated the mission of the Church that has also protected and kept the One, Holy, Catholic, and Apostolic Church alive and well as the instrument of salvation in the world for over 2,000 years. 

     As we celebrate the great feast of Pentecost, let us not only give thanks to God for the gift of the Holy Spirit in our own lives, but for the great gift of the Catholic Church that is truly the “church of the living God, the pillar and foundation of the truth.” (1 Timothy 3:15)

The Story of this Crucifix – A Father and a Son

At the opening of our new Catholic high school, St. James Academy in the Archdiocese of Kansas City in Kansas, our chapel needed a Crucifix.

A friend and donor approached me regarding a nationally known artist who created life-like representations of people from various walks of life. My friend talked to this artist about creating a life size, real depiction of Christ’s Crucifixion. The artist not only agreed to do the work, but placed it first in front of 19 other commissioned projects. My friend generously agreed to fund the Crucifix.

Upon arrival at St. James, our staff, students and parents were so moved by this realistic depiction of the crucifixion that we held a special viewing for the community to reflect on Christ’s sacrifice and love. Visitors from outside our school still come to our chapel to witness this moving piece of art.

Finally, the artist himself visited our chapel. The story he told about his work was equally moving. The Crucifix held great meaning for him because the model for Jesus was his son from whom he had been estranged. As the production continued, he and his son reconnected and their relationship was renewed.

A father and a son brought back together again by the sacrificial love we witness in Christ’s life.

Easter Blessings,
Mike T. Alex
Executive Director of My Catholic Faith Delivered
Past President of St. James Academy

Back in the mid-1980s I was a student of noted philosopher and author Peter Kreeft while attending an east coast seminary. I've been blessed to have had many outstanding teachers through the years, but Dr. Kreeft had the incredible gift of being able to make even the most abstruse philosophical concepts accessible to everybody.

Today I stumbled upon the transcription of a talk he gave last fall at the national convention of the Catholic Medical Association. His topic was to show the profound connection between religion (i.e., Christ) and sex to a culture of sex addicts. His presentation was part theology of the body, part commonsense philosophy and social commentary, and it was all vintage Dr. Kreeft. It's one of the best articles I've read in a long, long time. Here's how he opens his discussion:

"To see that the Sexual Revolution has been radical in thought as well as behavior, just look at the revolution in language. When people use the word 'morality' today they almost always mean sexual morality. That's a remarkable new development, an astonishing narrowing; it's as if we started to use the word 'state' to mean only Russia, or the word 'technology' to mean only 'computers.' The reason for the new development is obvious from my two comparisons: sex, Russia, and computers are where there have been the most radical revolutions.

"No one speaks of a revolution in any other area of morality. No one speaks of the Property Revolution or the Bearing False Witness Revolution. In fact the rest of the natural moral law is pretty much still in place. Almost no one defends terrorism, sadism, cannibalism, insider trading, nuclear war, environmental pollution, rape, hypocrisy, torture, or murder. We are still 'judgmental' about those things. But if it has anything to do with sex we dare no longer be 'judgmental.'"

It only gets better. For the complete text, click here. Kudos to the excellent Catholic Education Resource Center website for transcribing the lecture and making it available to the public!

Today, as sort of an annual ritual around the end of the Christmas season, I meticulously went through all the cards, Christmas letters, and family photos that we received over the past several weeks. I saw many of them as they came in, but I always go through the whole pile to make sure I didn't miss anything.

One thing that fell out of a Christmas card from a dear priest friend was a leaflet from the Apostleship of Prayer, containing the Pope's intentions for each month of 2011.  It dawned on me that this would be a most helpful thing to post at the beginning of each month. Before giving the Pope's intentions for January (I'm 12 days late, so another few minutes won't hurt anybody), I'd like to recommend two privileged times for remembering the Pope's intentions:

First, there's the Morning Offering, which is a great way to start the day:

O Jesus, through the Immaculate Heart of Mary, I offer You my prayers, works, joys, and sufferings of this day, in union with the holy sacrifice of the Mass throughout the world. I offer them for all the intentions of Your Sacred Heart: the salvation of souls, reparation for sin, and the reunion of all Christians. I offer them for the intentions of our bishops and for all the intentions recommended by our Holy Father this month. Amen.

Second, there's the family Rosary. At the beginning or end of the Rosary, to gain the indulgence for praying the Rosary, as well as to manifest the unity of our prayer with that of the universal Church, it's customary to pray an Our Father, Hail Mary, and Glory Be for the Pope's intentions.

But what are the Pope's intentions this month? Here they are:

Care for Creation. That the riches of the created world may be preserved, valued, and made available as God's precious gift to all.

Unity of Christians. That Christians may attain full unity, witnessing to all the universal fatherhood of God.

I will post his intentions for subsequent months at the beginning of each month. In the meantime, check out the website of the Apostleship of Prayer for more information on this pious practice.