Dear Folks,

At the priests’ conference, we talked about the Eucharistic revival. Our speaker was a theology professor, Dr. Timothy O’Malley. We reviewed the statistics about the (vast) majority of Catholics who believe that at Mass the bread and wine are only symbols of the

Body and Blood of Christ, rather than being truly, substantially the Body and Blood of Christ. As horrible as that is, we cannot solve the problem simply by telling them the correct doctrine, but people need to know why this matters, what difference it makes in

their lives. Furthermore, they must not only know it cognitively, but personally, deep down to their core. There is a gap between faith and life, and people don’t see that it matters that much.

Nor need we think only of those already beatified and canonized. The Holy Spirit bestows holiness in abundance among God’s holy and faithful people, for “it has pleased God to make men and women holy and to save them, not as individuals without any bond between them, but rather as a people who might acknowledge him in truth and serve him in holiness”. In salvation history, the Lord saved one people. We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself, taking into account the complex fabric of interpersonal relationships present in a human community. God wanted to enter into the life and history of a people (Gaudete et Exultate 6).”

We are so busy and moving so fast that life is a series of events, and we don’t step back to see the larger narrative, the meaning. People have been taught that the good life is being very productive. Relationships, contemplation and meaning get pushed aside by an ever increasing torrent of tasks. People are falling apart, and there are not nearly enough counsellors to help people who need counselling.

People see the reality as primarily something to manipulate rather than resonating with it. Consider, for a moment, resonating with someone or something. Rather than coming to a reality with preset preferences and trying to see how much we can push things in that

direction, we are sensitive to the movement and quick to adapt. Think of two people dancing together, their movements seek to be synchronized so that they flow together. This is a powerful experience and helps draw us out of ourselves. One of the major challenges of our time is to get more Catholics to see themselves less as customers in the Church, and more as disciples and co-workers in mission. More on that later.

As we talk about becoming a Eucharistic people, we start with looking more deeply at the meaning of baptismal priesthood. I trust everyone was taught that at our baptism we were

anointed “priest, prophet, and king,” but we most were not taught much about what that means, much less what it means in practice. That is for next week.

Blessings, Fr. Jim

Dear Folks,

This is the Solemnity of the Body and Blood of Christ. We read the story of the multiplying of the loaves and fishes in the Gospel of Luke, which prepares us to learn that Jesus is the Bread of life.

Notice that the Twelve underestimate Jesus, though not unreasonably. They had seen Jesus healing the sick and calming a storm, but this was new. Our natural tendency is to underestimate the gifts of God. Throughout history there have been constant attempts to trim down the Gospel message and make it less than what it is. The Arian heresy said that Jesus is not God, but that God sent one of His creations to suffer. The Docetists claimed that Jesus was not truly human and did not really suffer. These make the message of God’s love less complete, and therefore less demanding on us. Lately, there have been attempts to explain away miracles and even the resurrection itself as not really having happened. I have heard people argue that what really happened with the multiplying of the loaves was that when Jesus started sharing, other people started sharing what they had and there were a bunch of folks who were secretly carrying bread and fish. The first problem with this is that there is nothing in the text that indicates this. If this were a lesson about sharing, why would all four Gospel writers hide the real message so that no one could figure it out until the twentieth century?

We have read many times that 70% percent of Catholics don’t believe in the real presence of Jesus in the Eucharist. That should amaze and horrify us, but not surprise us. I encountered programs for preparing for first communion that talked about Eucharist as our family meal with nothing about how the bread and wine actually become Jesus, much less how it is our personal participation in Jesus’ sacrifice. I would ask the director why and was told, “Because it was so overemphasized in the past.” I never saw the logic to that, but I know there was a lot of it out there.

The point is that for generations now, we have been led to believe the Catholic faith is much less than what it is. My message is not, “Woe is us; we should be ashamed” but rather, “Oh, we are in for such a treat.” The more we open this treasure we have been given, the more wonderful we will find it is. In 1987 I graduated from a Jesuit school of theology with honors. I had some great teachers. What I have learned about the faith since then has been amazing. What I have learned in the last ten years has been precious beyond diamonds. I am looking forward to what God will teach me next.

You may have heard the story of Joshua Bell, one of the world’s great violinists, with his priceless Stradivarius violin played in a subway station for 43 minutes wearing a t-shirt and blue jeans. Over a thousand people passed by. 27 gave money ($52.17) and seven stopped and listened for a bit. What if they’d had any notion of the great gift they were given?

The challenge for today: think of ourselves as God’s kindergarteners. We have so many wonderful things to discover. Let us look for God to be teaching us. Let us look for God to be touching us. Let us look for God to be changing us into more than what we are now. Especially when we come to Mass this weekend, let us remember what is happening; there is a mystery and a treasure deeper and wider than the ocean. Let us expect God to do

something.

Blessings,

Fr. Jim

Dear Folks,

We rejoice to have ordained three new priests for our diocese. I am confident that they shall be a great gift to our Church for many years to come.

Now the more difficult news. We still don’t have enough priests to fill the current openings. We have parishes without priests, and no extra priests to send there.

How can we be a church that better nurtures vocations to the priesthood? Imagine a young man growing up in the Church surrounded by adults who deeply love the Eucharist, who

are fiercely dedicated to growing in holiness, and who are zealous for the mission of the Church. I suggest that we would have to build a fence around the seminaries to keep them

from getting overrun with applicants.

The more Catholics demonstrate love for the Eucharist, the more someone could believe that it is worth dedicating his life to celebrating the Eucharist. Obviously, putting a high

priority on attending every Sunday and holy days is a good first step, and participating fully consciously, and actively is a second (see my recent articles on the subject; we can all grow

in that area). We can also learn more about its meaning. There is some great stuff on FORMED and there are some great books. Anything by Brant Pitre, Tim Grey, Edward Sri, or Scott Hahn is well worth reading (I especially love Edward Sri’s “Biblical Walk Through

the Mass” and Brant Pitre’s “Jesus and the Jewish Roots of the Eucharist”. There is another book called “Music and Meaning in the Mass” by Annamarie Carinalli, and it looks from a

very different angle. Have you been to a weekday Mass just because it is a good thing? Even once a year? How about adoration when we have Exposition of the Blessed Sacrament? Yes, I know that schedules are hard, but if you can’t come once a week, how

about once a month? Every three months? Try once a year? The biggest step is usually the first one. You might find you need to do it more often. When we talk about the Mass, do we do it in a way that conveys awe, reverence, and love? This could help us grow in

holiness.

How to grow in holiness in a huge topic, but think about how often during the course of the day we attend to the presence of God? Do we seek to have a well-rounded prayer life? There are many different ways to pray, and each one engages a different aspect of

ourselves. How many choices do we make in the course of the day that are attempts to put God first?

If someone sees the Church accomplishing great things, it is easier to believe that it is worthwhile giving his life to being a leader in the Church. We can all only do so much, but if we do what we can, I trust God will make it enough. How anxious are we to support and

participate in what our church is accomplishing? Or do we have to be coaxed? Do we give up if we are offended or frustrated? How good are we at cooperating with those who see things differently?

Each one of us can make a difference. If we are concerned about not enough priests, we can channel that concern into making our parishes more fertile ground for vocations. These are just some ideas. What others do you have?

Blessings,

Fr. Jim

Dear Folks,
This Sunday we celebrate Ascension Thursday (one of life’s paradoxes). This is a celebration of Jesus going back to heaven (for which I’m sure He was glad) but also a transition to being without Jesus’ visible presence. He will always be with us, but we have a sense of Him being absent.
The Mass is our central and most important prayer, so how could we not have an interest in praying the Mass well? The Second Vatican Council teaches us a great deal about how to pray the Mass well. Whenever we try to pray, we succeed. No one speaks too softly or clumsily for God to understand.
However, there is such a thing as praying better, and that involves bringing more and more of ourselves to God, opening more and more of ourselves to God, and engaging more and more of ourselves (God is already doing His part perfectly).
To pray the Mass well, we need some understanding. “With zeal and patience, pastors of souls must promote the liturgical instruction of the faithful, and also their active participation in the liturgy both internally and externally, taking into account their age and condition, their way of life, and standard of religious culture. By so doing, pastors will be fulfilling one of the chief duties of a faithful dispenser of the mysteries of God; and in this matter they must lead their flock not only in word but also by example (Constitution on the Liturgy #19).”
“The Church, therefore, earnestly desires that Christ’s faithful, when present at this mystery of faith, should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration. They should be instructed by God’s word and be nourished at the table of the Lord’s body; they should give thanks to God; by offering the Immaculate Victim, not only through the hands of the priest, but also with him, they should learn also to offer themselves; through Christ the Mediator, they should be drawn day by day into ever more perfect union with God and with each other, so that finally God may be all in all Constitution on the Liturgy #48).”
We need to respond internally. “For besides intimately linking them to His life and His mission, He [Jesus] also gives them a sharing in His priestly function of offering spiritual worship for the glory of God and the salvation of men. For this reason the laity, dedicated to Christ and anointed by the Holy Spirit, are marvelously called and wonderfully prepared so that ever more abundant fruits of the Spirit may be produced in them. For all their works, prayers and apostolic endeavors, their ordinary married and family life, their daily occupations, their physical and mental relaxation, if carried out in the Spirit, and even the hardships of life, if patiently borne—all these become “spiritual sacrifices acceptable to God through Jesus Christ”. Together with the offering of the Lord’s body, they are most fittingly offered in the celebration of the Eucharist. Thus, as those everywhere who adore in holy activity, the laity consecrate the world itself to God (Constitution on the Church #34).”
We need to respond externally. “To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all should observe a reverent silence (Constitution on the Liturgy #30).
So, as we prepare for Mass, we recollect what we have done with whatever God has given us to work with: our 168 hours this week, our material resources, our abilities, our energy (such as it is), and our opportunities. We place it on the altar with the bread and wine (fruit of the earth and work of human hands), so that it may be consecrated. In prayer we participate in offering the One Sacrifice to the Father. In the Mass we are made more perfectly into the Body of Christ (1 Corinthians 12, Romans 12, and Ephesians 2:15-23), and this is a body offered as gift to the Father. As it says in the third Eucharistic prayer, “May he make of us an eternal offering to you…”. We seek to respond to Him with our whole selves, so that we may be completely His.
Blessings,
Fr. Jim

Dear Folks,
Jesus says, “Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him (John 14:23).” Take a moment and soak in that thought: God making His dwelling with us in permanent, personal union. Ahhh. That is abundant life (John 10:10), true freedom (John 8:31-32), and the fullness of Joy (John 15:11, 16:20-22). Let’s take a look at what that means for us.
When the Book of Revelation describes the New Jerusalem, an image of heaven, we are told “I saw no temple in the city, for its temple is the Lord God almighty and the Lamb (Rev 21:22).” We remember there was no temple described in the Garden of Eden. Yes, God is present everywhere, but He touches us uniquely in the liturgy. God call us to places of worship, and we must be intentional about participating in the liturgy because of our limited, sinful perspective, but in heaven it will not be necessary, and the heavenly liturgy will be everything. Fish in the ocean do not travel in search of water. Now we take sips of what will then be an ocean. Now we are distracted by lesser things, less open to receiving Him, and hold back from giving ourselves completely to Him. Jesus teaches us and enables us by grace to give ourselves to Him ever more perfectly. The journey of discipleship is essentially growing in our ability to receive Him and give ourselves to Him. This includes the call to worship, most especially in the Eucharistic liturgy.
We are called to be disciples, and that means we are about knowing Jesus better and sharing Jesus better. This is the way to the fullness of life, the abundant life, and the fullness of joy.
That is the essence of what Church is about.
The essence of the Gospel is the Gift of Self. Our Lord, in His Pascal Mystery, gave Himself as the perfect gift for our salvation. He offered one sacrifice, once for all, that we might be wedded to Him forever. There is a paradox: The Bible says we are to offer sacrifice to the Lord (Romans 12:1: Colossians 1:24; 1Peter 2:4-5; Ephesians 5:1-2). But there is only one sacrifice, therefore we are to offer that one, suffered once in time, eternally before the Father). In the heavenly liturgy in Revelation 5, we see Jesus as “the Lamb who was slain.” He enables us to give ourselves as gift to Him. More on that next time. Participating in the Eucharistic liturgy is not simply one activity among many for Christians, but the “source and summit of life.” It is our most intimate encounter with the Lord this side of heaven, and it gives form and meaning to all other aspects of our lives.
When a couple gets married, they give themselves to each other sacramentally in their vows. Then, when they go out and live their married lives, they give themselves to each other in practice, fulfilling their vows. Their vows would mean less than nothing if they did not intend to live them out in practice, and what they do for each other in practice is given shape and meaning by their vows. Each is essential for each other. Jesus gave Himself sacramentally in the Last Supper, and then in practice by dying on the cross. Without the Last Supper, the cross was just an execution, and without the cross, the Last Supper was just dinner. At Mass, Jesus and we give ourselves to each other sacramentally, then as we go out and live the Christian life, we encounter Him and give ourselves in practice. If you ask which one is more important praying the Mass or living the Christian life, I will ask you which is more important: inhaling or exhaling.
Therefore, coming to Mass is just the beginning. Praying it well is important beyond my powers to describe. How do we pray the Mass well? That, folks, is for next week.
Blessings,
Fr Jim

Dear Folks,
In our Gospel today, people ask Jesus a seemingly simple question, “Rabbi, when did you
get here? (John 6:25).” This points to something much more mysterious. John had just
mentioned that, on the other side of the lake, there was only one boat, and Jesus did not get
in with the apostles. When other boats came, they got in and crossed, and were surprised to
find Jesus there. That lead them to wonder how He got there. We, of course, know because
we have read the Gospel and understand that Jesus walked on the water. He doesn’t tell
them, and so they are left to wonder. This should prime them to be open to mystery, to be
sensitive to the idea that there is more going on than they can see. This should have made
them more open to the Bread of Life discourse which is to follow (unfortunately, they will
still not be open enough).
Jesus prayed that His Church would be one (John 17:20-23) and so that people would
believe the Father sent Him. Unity is an essential part of our work as Church, and I suggest
that we have room to grow in that area. Recent events got me thinking.
You may have heard about Pope Francis putting out a document, Traditionis Custodes,
which severely restricts the celebration of the extraordinary form of the Mass (that is, the
way it was celebrated just before Vatican II, using the Missal of 1962). Some people are
angry and hurt, while some people are saying “good riddance.” Many, of course, don’t see
what the big deal is. It will not directly affect most of us. I’ve attended two such liturgies
as a priest, and I don’t remember when I attended it as a child.
The Pope’s stated goal is unity, moving us toward common worship, and I think that is a
good goal. The question is what is needed to accomplish it. Looking at the divide can shine
some light on essential issues with our worship.
Whatever else is needed, unity requires understanding both sides’ concerns, and that is what
is often not happening.
Pope Benedict says in The Spirit of the Liturgy, “In the liturgy the curtain between heaven
and earth is torn open, and we are taken up into a liturgy that spans the whole
cosmos.” Now I ask you, how well does the way we celebrate liturgy convey that that is
happening? People will point to the extraordinary form and say that it better led them to
mystery. The Latin language conveyed that this was different from usual conversation. The
priest facing the same way as the congregation (called celebrating ad orientum, literally, to
the east) showed that he was representing the people to God, not just chatting with the
people. They find the modern liturgy friendly, but fails to point to mystery beyond what we
see.
On the other hand, many have had bad experiences of the Pre-Vatican II liturgy. I’m told
many have had bad catechesis and had very little understanding of what was going on.
Some would pray the rosary. Someone said it was like a magic show. They were not able
to learn Latin well enough to experience what was happening, and often the priest mumbled
anyway. The revised liturgy enabled them to connect like never before, and they thought it
was wonderful. Many of them have a really hard time with the thought of going back.
So, how do we get the best of both worlds? The way many just stop going to Mass tells us
that what we are doing now is not connecting (this is not just our little community, but
nationwide). How do we connect with people and at the same time draw people to the
infinite mystery? I suggest that to answer this well will take serious brain effort.
Blessings,