Discerning the Spirit

From the First reading for the 6^th Sunday of Easter [Acts 10:44-48], Peter in the house of Cornelius: 

 “While Peter was still speaking the Holy Spirit came down on all the listeners. Jewish believers who had accompanied Peter were all astonished that the gift of the Holy Spirit should be poured out on the pagans too, since they could hear them speaking strange languages and proclaiming the greatness of God. Peter himself then said, ‘Could anyone refuse the water of baptism to these people, now that they have received the Holy Spirit just as much as we have?’ He then gave orders for them to be baptized in the name of Jesus Christ. Afterwards they begged him to stay on for some days.”

When I read these words today I did so with other heavy words full of hopelessness or resignation, from a comment box on another blog, in the back of my mind. There, seemingly, a traditionally minded contributor despaired of reconciliation for himself and the Fraternity SSPX (as he perceives it) with the Catholic Church, and that over the issue of impossible differences seemingly held by the parties involved concerning religious liberty and ecumenism. While this passage from the Acts of the Apostles focuses on the possibility of bestowing life-giving baptism upon the pagans and how this discernment process went for St. Peter, I asked myself, in the light of this direct intervention by the Holy Spirit to overturn a perception of what the first community believed was supposed to be the will of Christ, why would this present day man believe that ecumenism or religious liberty are obstacles to the fulfillment of His Will for His Church? Are we not dealing here with "chapter two or the sequel to the baptism of Cornelius and his household", that is, with an attitude on the part of my commentator somewhat analogous to that manifest in the struggle between St. Paul and the so-called Judaizers' demands that all Christians be circumcised and obey the Mosaic law?

My only personal contact with a family which left its Catholic parish for an SSPX chapel goes back over 30 years and consists of a sympathetic description I received after the fact from others of the parents' decision to take themselves and their young children out of harm's way after they received no satisfaction concerning their well-founded protest to legitimate authority over the egregious behavior of an assistant pastor who was to everyone's mind simply out of control. With courage, back before 1988, they did what they thought best to preserve their children in the faith. We know and we have always known that we must pay for the folly of not just a few in the Church over the last 50 years. But it would be wrong, however, to abandon the "ring" so to speak and the fight for the Faith as it has come to us from the Apostles. The good fight has always been carried on within the community of the Church and sometimes at incredible odds (think only of the fight against Arianism). Whatever has happened over these last decades, the urgency is now to pick up and carry forward the discourse within the community of the Church and for the sake of all those in "Nineveh" who don't know their right hand from their left "not to mention the cattle", as the Book of Jonah tells us. How can one refuse the call to "prophesy over the dry bones"?


My own personal scandal over the above mentioned commentator's despair of reconciliation by reason of the Church's teaching on ecumenism and religious liberty does not seek to deny the false irenicism which has been abroad since the publication of the pertinent Vatican II documents, but it demands a hearing for efforts in recent years to accompany others back to the fullness of Catholic Truth. Caution on the part of Peter in Acts 10 is not lacking, but neither is a genuine respect for the other also created in the image and likeness of God.

While error has no rights, we have marvelous examples in St. Norbert of Xanten and in St. Francis de Sales of the warmth and respect accompanying the missionary task which indeed have borne rich fruit. Slavic Orthodoxy's steadfast refusal of religious liberty for others has never borne the desired fruit, nor will it today. Neither the secular arm nor the "christian emperor", the defender of the faith, necessarily open hearts and minds to Christ. Better that we should pray for open hearts and minds for ourselves to identify just where the Spirit is moving as it did so long ago in the house of Cornelius.
 

Remaining in Christ the Vine

When in the Gospel (John 15:1-8) for this 5th Sunday of Easter (Year B) Jesus exhorts us to remain in Him as branches in the vine, there are a multitude of points for meditation and more than one challenge for us to change, grow or move from wherever we might happen to be stuck at a given point in time. The Gospel is an essential statement about where true and everlasting life is to be found and namely anchored in the Vine Who is Christ.

As much off on a tangent as the thought may be I couldn't help but reflect on how clearly the words of Jesus are an exhortation to us personally to examine ourselves as branches and to see that we are truly grafted in tight, solidly to the vine. The Vine-dresser alone, of course, can judge whether the graft has taken and whether the life of sanctifying grace courses through us or not, but the urgency in Christ's words to each of us branches, that we strive to remain firmly attached, is unmistakable.

I haven't commented here on all the news of late about the status of efforts toward the achievement of full reconciliation between the SSPX and the Catholic Church just because it is not my place to comment. I think it is great that a much more general urgency about this hoped for reconciliation seems to be abroad in the Church. If only we could bring everyone who claims to follow Jesus home to the fullness of life and truth in communion with the successor of St. Peter! Apart from "anonymous christian" theories propagated by dead theologians, I think it more than safe to say that, leaving Final Judgment to the One seated upon the clouds of heaven, I can judge my own rootedness in Christ, my firm attachment to the Vine, from my integration into His Holy Catholic Church (How does the Latin go? "Extra Ecclesiam nulla salus est"?).

Although the Church certainly has the power to bind and loose, I wish to give pride of place in this little meditation to Christ's exhortation to all who hear Him to remain in Him. I think it important to be an encouragement to all genuine or honest hearers of the Word, who seek to conform themselves to the Will of Christ and seek an ever deeper and more faithful rootedness in Him. Once before at least I expressed the wish that we could get to a point where we could express our differences on matters not defined de fide and do so in the grand old tradition of the lively controversies of the theological schools of bygone days. I know from the research for my own doctoral dissertation that much of what the Council of Trent affirmed was a repetition of efforts by earlier Councils, but which didn't seem to take prior to Trent. As a proud canonist, I believe that post-conciliar legislation was a big part of Trent's success, read "its reception into the life of the Church". We continue to mine those older Councils for their riches, but the living patrimony which carried us for nearly half a millennium has the Council of Trent as its keystone. Fifty years after the opening of Vatican II may still be too soon to judge if its documents will be a keystone or, more modestly, one of many vital sources for the Church's life and teaching. Let the debate or analysis continue within the living tradition of the Church, which like the good steward certainly knows how to bring out of the storehouse good things both old and new!

PROPERANTES ADVENTUM DIEI DEI

 

 

Examination of Conscience

No doubt my Canadian friend is wondering if I intend to fulfill my promise and write a bit more on the Sacrament of Penance. I do so willingly in hopes to be a source of encouragement even to one person. 

I want to talk about our preparation for Confession and then about how best to confess, while repeating my advice that Confession can be both regular and frequent, should never be relegated to a perfunctory observance of that minimum precept-ed by Mother Church in all wisdom, and certainly, yes, Confession must be for seeking liberation from mortal sin and restoring the life of grace in our souls as quickly as possible after the fact. 

Preparation for Confession is both remote and proximate. By remote, we mean the daily examination of conscience which every Christian can with profit include in his or her bed time prayers (a critical review of the day, if you will). By proximate, we mean that gathering or gleaning from our daily exam for the sake of preparing our actual confession (it wouldn't be wrong to make of it a rehearsal for our part in the actual celebration of the sacrament). Why the examination of conscience? It is too little to say that we must live consciously. It is wrong to say that the unexamined life is not worth living. Even the simplest, the frailest among us is no stranger to love. As I am able, I must love. The love of my life is always on my mind or in my heart; I seek not to detract even in the smallest matters from our relationship by thought, word, action or omission. The First Great Commandment: How else can Christ live in me but that I love Him with heart, soul, mind and strength? The Second Commandment, which is like unto it: Wife? Husband? Parent? Child? Other who is in some way a part of my life? How else can I truly love them one and all like myself? I owe myself and all my significant others, and Christ in first place, my remote examination of conscience each day and my best possible confession within the sacrament itself, by reason of proximate preparation on my part for that celebration.

The Decalogue, the Ten Commandments are our point of departure for that examination. But some would say that they are so "OT", so bound to the Law, to the letter which kills as opposed to the Spirit who/which gives life! Oh, really? I hadn't noticed and I don't agree. Wouldn't it be better to use the Beatitudes (Mt. 5)? poor in spirit, mourning, meek, hungering and thirsting for justice, merciful, pure in heart, peacemakers, persecuted for righteousness sake, all on account of Jesus... salt of the earth and light of the world...? Leave the inspired Word of God according to Matthew in its full context, as does the Church. Continue reading Matthew 5 from verse 17 on through chapters 6 and 7. Maybe you'll understand the wisdom of the Catechism of the Catholic Church. Part Three: Life in Christ is indeed big, but it allows the fulness of the Christian life to shine through in a traditional examination of conscience using the Ten Commandments.

I know people who recommend and have followers who try to make a good confession by expressing themselves using the language of the virtues and vices, but in a detached almost abstract fashion. I much prefer the small boy who clearly says that he hit his sister, he lied to his teacher and he stole money from the top of his parents' dresser. Sure, he was angry, fearful and selfish, but even adults find it hard to work on abstract defects like anger, fear and selfishness. My amendment of life takes on clear form when I stop hitting, lying and stealing. He may say that he has problems managing his anger, but it would be better to say that he's guilty of beating up on the wife and children and needs to stop. Shouldn't our confession be as concrete as our sins? - What? How often? Any extenuating circumstances? - Simplicity and clarity, in the most direct form possible, are for our good.

By the same token, there are those who fail to grasp the gravity of the thoughts and desires we entertain. It is not only looks or an angry glance that can "kill". Many Easter Confessions never come to grips with the 9th and 10th Commandments. We must do so, however, as our lust or envy are really what poison the well of true love.

Frequently we have doubts as to whether the objective gravity of an act or omission isn't or couldn't be mitigated, reduced, cancelled by our frailty or lack of freedom. If you are bound and gagged of a Sunday, you certainly don't commit a sin by missing Mass. Other matters should be as obvious to people but somehow are not. For instance, the matter of the 5th and 6th Commandments (killing and illicit sexual union) are grave as such. But, we live in an ignorant world which is so in many cases in a vincible fashion (no excuse), if only people would accept the gravity of abortion and infanticide, if only they would realize that there is no alternative to a stable and chaste marital union which is open to children. I can remember years ago the rector of our college seminary, in a house conference for us men (18-24 years of age), where he cautiously and respectfully, but firmly explained the moral principles involved and offered a prayer that our hard hearts would soon come to accept sexual self-indulgence as grave sin and to confess it rightly. Too many people judge themselves helpless and hopeless.

Finally, be brief and to the point. If Father needs more details in order to forgive you he can ask. It is my hope that there will soon be so many people waiting of a Saturday afternoon at church that Father will need the time to dedicate to others, many others in need of the forgiveness which comes from God through the mediation of His Church.

A HUMBLE CONTRITE HEART, O GOD, YOU WILL NOT SPURN.

The Bishop and Unity

Today in the Roman calendar is the memorial of St. Josaphat, Bishop and Martyr. For some he was a "thief of souls" and the Catholic Church classes him the martyr of Christian Unity. I remember as a young man of 22 years of age being surprised by his altar in St. Peter's Basilica in Rome. This September (so almost 40 years later) I wanted to stop and pray at his altar, entrusting my mission here in Ukraine to his patronage, only to find the altar hidden behind scaffolding, as can happen because of the ongoing maintenance of that grand edifice (my timing was off). In any case, let it be said that the martyr bishop not only laid down his life for the flock entrusted to his care but in his solicitude for the Church throughout the world he did so seeking unity with the See of Peter.

Hardly a day passes here in Kyiv where I don't read of efforts or longing on the part of many to restore Christ's seamless garment, the witness of oneness in the Lord which should be for all the world to see. Everyone, I think, out of faithfulness to the Lord affirms the need for Christian Unity; each one visualizes it a bit differently and strives in his own way to attain that prize. To my mind, apart from our fervent petition to the Lord Himself, I think it important to underline/insist upon that special responsibility or solicitude bishops carry by reason of their office and the grace of the same for the sake not only of restoring oneness, but thereby for striving to hasten the coming of God's Day.

While aspiring to martyrdom, as did even the Little Flower, is a good thing, I wish to look elsewhere for the  more persuasive model for promoting the cause. I wish to go back to the first millennium, to the patron of my episcopal ordination, to yesterday's saint, Martin of Tours. There is hardly a church or an ancient city square in central and western Europe without an image of young Martin, the catechumen, a soldier astride his horse, dividing his military cloak with a poor beggar. Youthful generosity is captivating and rightly so, but Martin lived a long life and his witness is as multiform as the ages of his life; my Martin is the elderly bishop and monk, already near death, sacrificing his preparation to meet his Lord for the sake of restoring unity to a church where the clergy were fighting among themselves and would not be reconciled without him. In the Office of Readings we have the account of this work of Martin's from a letter of Sulpicius Severus:

"Meanwhile, he found himself obliged to make a visitation of the parish of Candes. The clergy of that church were quarreling, and he wished to reconcile them. Although he knew that his days on earth were few, he did not refuse to undertake the journey for such a purpose, for he believed that he would bring his virtuous life to a good end if by his efforts peace was restored in the church... Peace was restored, and he was planning to return to his monastery when suddenly he began to lose his strength... Here was a man words cannot describe. Death could not defeat him nor toil dismay him. He was quite without a preference of his own; he neither feared to die nor refused to live. With eyes and hands always raised to heaven he never withdrew his unconquered spirit from prayer."

Which is the path to peace? Let Martin show us the way by his love and prayer!

PROPERANTES ADVENTUM DIEI DEI

Sacrament of Penance

My recent move to an new assignment not quite half way around the world, after 6+ years of stabilitas loci, has made me more receptive than usual to countless anxious comments by laity regarding the sacrament of penance. A change of address like mine also means finding a new confessor in a place unknown to me and with perhaps a smaller number of priests to choose from who share a common language with me. Actually, things went quite well and with very little delay I am back on a regular program of confession. Thanks be to God.

As I say, my heart goes out in a very special way to all those who find it hard to catch a priest to hear their confession, who are embarrassed at Father's unreasonable demand that they make an appointment if they want to confess, who have to put up with the uncertainty of priests who don't do their part in confession strictly by the book (especially in terms of the formula of absolution). Justice requires more of priests and beyond simple justice the laity deserve better treatment.

I would be a fool to repeat the obvious, as the culprits, if you will, don't read my blog, but this too would seem to be part of the post-conciliar rupture we are still trying to heal. Granted, Penance was a special sacrament even before the reform, because it did let personalities shine through in a way the celebration of Holy Mass never could. Even in the good old days there could be fallings out between priest and penitent over issues of communication, fits of impatience and more. Let me say one thing to all priests of good will today and namely: You have to carry the burden of the harm done by some of your predecessors who worked actively to destroy among the faithful the good habit of regular confession (monthly and even more frequently). Only your presence in church, in the confessional, ready with the proper formula for confession, together with a regular positive catechesis for your parish or school encouraging frequent confession will help to restore what has been lost in some cases within families for 4 and 5 generations.

Good old auricular confession on a regular basis with a simple, doable penance of a concrete prayer feeds people. Over these last decades people were simply deprived of this nourishment as they were of basic knowledge of the faith. Sadly, it shows. St. John Vianney did penance, sacrificed himself to bring his parish of Ars back to God. We must do the same. Very simply, the proof is in the putting in our day as well.

PROPERANTES ADVENTUM DIEI DEI