This is the chapel of the National Shrine of The Divine Mercy located in Stockbridge, Ma. My family and I have visited this shrine many times. The grounds are beautiful and services are daily, small, and intimate. The Marians of the Immaculate Conception and Marian helpers are custodians of the shrine. The shrine venerates “Blessed Virgin Mary.” Other titles for Mary include Holy Queen and Mother of Mercy. To confuse things a little more, the congregation sponsors the work of John Paul II Institute of Divine Mercy which restores a focus on devotion to Mary. Addititionally, the devotions draw from the diary of St. Maria Faustina Kowalski, who was beatified by Pope John Paul II. Saint Faustina led a life of prayer and sacrifice that culminated in her recieving a message of mercy from the lord in the 1930s that she was told to spread around the world. For skeptics this is hard to accept, including some priest. Experiencing God in prayer is truly a subjective experience that defies words. And rarely do the faithful experience transendent messages. Nor does it need to! Only a few are called to a life of prayer while most of us have other callings, hopefully supported by prayer.
“The truth is not grasped as a thing; the truth is encountered. It is not a possession; It is an encounter with a Person.” Pope Francis, May 15, 2013 General Audience
One word: Truth. We assume and lay claim to the truth everyday. We defend our sense of the truth as if it was absolute, irrefutable, and natural. We take for granted that our edifices of education, cultural facades, and treasury of historical traditions (oral and written) have bestowed upon us sensibilities that can be relied on to define the world we live in according to our particular understanding.
Fifteen minutes with a skilled philosopher or theologian can overwhelm a defined set of “truths,” whether elaborate or simple constructs of human design. Politicians rely on the art polemic all the time as do false prophets. It is uncomfortable to consider our framework is perhaps, not as solidly based on a foundation of truth and natural order as we proclaim.
Pope Francis is defining truth in the ultimate spiritual sense as an encounter with Jesus Christ – the “Person.” I cannot have that encounter literally in the flesh and am left with remnants of his words and deeds as passed down by oral and written tradition. I am also left with according to this tradition, the Holy Spirit, the “Paraclete,” or one who comes to our aide.
What a glorious remnant. A moment of grace, whether in consolation or desolation, when informed by proximity to the spirit, is beyond our sensibilities. It is at once craved for and avoided. I want it on my terms: controllable, dispensable, demonstrable, and maintainable. To have it for a moment and then not is inconsolable. To have it for a significant duration opens me up to the immense suffering and pain existent today and to the depravity of my own inconsequential existence and sinful ways.
Is it no wonder we run from spiritual truth and build our own edifices of truth in politics, in religion, and in law? If only they could all be spirit informed and aligned with a greater truth.
“All hope abandon, ye who enter in!”
The Inferno, constructed in “Terza rima” poetic verses, has unyielding descriptions of hell clothed in “live actors” of people in Dante’s time and other historical figures. Depressingly he fills the rafters of hell with politicians, poets, clerks, warriors, and popes. Seemingly no one escapes the gates of hell in this horrible imaginative creation of Dante. To be fair, I have had two “passes” at the Inferno. The first a direct read and the second a review by Wyoming Catholic College distance learning course below. Still, I am like a tourist on a trolley, having only skimmed the avenues of a great city, taking in only glimpses of its intensity. Nonetheless, the horrors of Dante’s imagination plunge us into the depths of hell and painstakingly make real the physical and grotesque forms of various sins – lived by the residents of hell in eternity. Wretchedly, aspects of our nature and Dante’s Inferno surround us everyday. Pope Francis encouraged Catholics to read the Divine Comedy in preparation for the year of Mercy. Hopefully the Purgatorio and Paradiso will be more uplifting and provide hope that the imagination and spirituality of the latter two books offer more in the arena of redemption and salvation.
Side bar on Mohammed and Muslims: “Consistent with medieval Christian thinking, in which the Muslim world was viewed as a hostile usurper, Dante depicts both Mohammed–the founder of Islam–and his cousin and son-in-law Ali as sowers of religious divisiveness. One popular view held that Mohammed had himself been a cardinal who, his papal ambitions thwarted, caused a great schism within Christianity when he and his followers splintered off into a new religious community. Dante creates a vicious composite portrait of the two holy men, with Mohammed’s body split from groin to chin and Ali’s face cleft from top to bottom (Inf. 28.22-33). According to tradition, the prophet Mohammed founded Islam in the early seventh century C.E. at Mecca. Ali married Mohammed’s daughter, Fatima, but a dispute over Ali’s succession to the caliphate led, after his assassination in 661, to a division among Muslims into Sunni and Shi’ite. Still very much part of the collective memory in Dante’s world were the crusades of the 12th and 13th centuries, in which Christian armies from Europe fought–mostly unsuccessfully and with heavy losses on all sides–to drive Muslims out of the “holy land” (Jerusalem and surrounding areas). In the Middle Ages, Islam had great influence in Europe in terms of both culture–particularly in medicine, philosophy, and mathematics–and politics (e.g., complete or partial Muslim control of Spain from the 8th through 15th century).”
“Midway upon the journey of our life I found myself within a forest dark For the straightforward pathway had been lost.”
“Which many times a man encumbers so, It turns him back from honored enterprise, As false sight doth a beast, when he is so shy.”
“These have no longer any hope of death; And this blind life of theirs is so debased, They envious of every other fate.”
“Tell me, my Master, tell me, thou my Lord, Began I, with desire of being certain Of that Faith which o’ercomenth every error,” “Came anyone by his own merit hence, or by another’s, who was blessed thereafter?
“The infernal hurricane that never rest Hurtles the spirits onward in its rapine; Whirling them round, and smitting, it molest them.”
“New torments I behold, and new tormented Around me, whichsoever way I move, And whichsoever way I turn, and gaze.”
“And he to me: “Vain thought thou entertainest; The undiscerning life which made them sordid Now makes them unto all discernment dim.”
“Let him return alone by his mad road; Try, if he can; for thou shalt here remain, Who hast escorted him through such dark regions.”
“My Master, what are all those people Who, having sepulture within those tombs, Make themselves audible by doleful sighs.”
“As soon as I was at the foot of his tomb, Somewhat he eyed me, and, as if disdainful, Than asked of me, “Who are thine ancestors?”
“And there, by reason of the horrible Excess of stench the deep abyss throws out, We drew ourselves aside behind the cover Of a of a great tomb….”
“All the first circle of the Violent is; But since force may be used against three persons, In three rounds ’tis divided and constructed. To God, to ourselves, and to our neighbor can we Use force; I say on them and on their things, As thou shalt hear with reason manifest.”
“But fix thine eyes below, for draweth near The river of blood, within which boiling is Whoe’er by violence doth injure others.”
“Broad wings have they, and necks and faces human, And feet with claws, and their great bellies fledged, They make laments upon the wondrous trees.”
“And he said to me: “If thou thy star do follow, Thou canst not fail thee of a glorious port, If well I judged in the life beautiful.”
“Athwart that dense and darkness atmosphere I saw a figure swimming upward come, marvelous unto every steadfast heart.”
“Then was I still more fearful of the abyss; Because I fires beheld, and heard laments, Whereat I, trembling, all the closer cling.”
“I saw a people smothered in a filth That out of human privies seemed to flow.”
“I would make use of words more grievous still; Because your avarice afflicts the world, Trampling the good and lifting the departed.”
“And yesterday the moon was round already; Thou shouldst remember well it did not harm thee From time to time within the forest deep.”
“Ah, how ferocious was he in his aspect! And how he seemed to me action ruthless, With open wings and light upon his feet!”
“Whereat each one was suddenly stung with shame, But he most who was cause of the defeat, Therefore he moved and cried: ‘Thou art o’ertaken.”
“Hardly the bed of the ravine below His feet had reached the hill Right over us.”
“Among this cruel and most dismal throng People were running naked and affrighted.”
“The one transfixed looked at it, but said naught, Nay, rather with feet motionless he yawned, Just as if sleep or fever had assailed him.”
“Within the fires the spirits are; Each swathes himself with that wherewith he burns.”
“The machinations and the covert ways I knew them all, and practiced so their craft, That to the ends of earth the sound went forth.”
“By the hair it held the head dissevered, Hung from the hand in fashion of a lantern, And that upon us gazed and said: “O me!”
“Such a stench came from it As from putrescent limbs is wont to issue.”
“And after the two maniacs had passed On Whom I held mine eye, I turned it back To Look upon the other evil-born.”
“For where the argument of intellect Is added unto evil will and power, No rampant can the people make against it.”
“Thou thou strip off my hair, I will not tell thee who I am, nor show thee, If on my head a thousand times thou fall.”
“Then hunger did what sorrow could not.”
“Thence we came forth to rebehold the stars.”
The Confessions, by St. Augustine, are “one long prayer, a poetic, passionate, intimate prayer.” His writing, supposedly written in layman’s language, reflect his rhetorical training. Steep in philosophy and theology, St. Augustine presents his own journey towards an approximation of being in God’s presence. He takes on along the way the problem of evil, false prophets, humility, existentialism, human understanding and its limitations, and God’s awesome, unchangeable, presence. He tackles a series of complicated “proofs” regarding age old questions of God’s existence and intentions. If you think you know confession, if you think you know God, if you think you have it all figured out – this is a good read. Also excellent deconstruction of creation, examination of our imagination, and enlightenment on the Trinity.
“Saint Augustine reflects upon his life in the light of scripture and the presence of God. He begins with his infancy, pondering the many sins of his life before his conversion, and he confesses not only his sins but even more the greatness of God.”
1: Infancy and Boyhood: Was it not all smoke and wind? pg 57.
2: Adolescence: Theft of a pear story.
3: Student Years at Carthage: Take care that no one deceives you with philosophy and empty, misleading ideas derived by man-made traditions, centered on the elemental spirits of this world and not on Christ: for in him all the fullness of the Godhead dwells in bodily wise. pg. 79
4: Augustine the Manichee: “How can these warring loves be carried in a single soul and balanced against each other? …….A human being is an immense abyss…..” pg. 106
5: Faustus at Carthage, Augustine to Rome and Milan: This in tern leads them into a blind perversity, where they will even prescribe to you what is theirs, blaming you, who are the Truth, for their own lies, and changing the glory of the incorruptible God, into the likeness of corruptible human beings, or birds, or four footed beasts or crawling things. pg. 117. It does harm him, however, if he thinks his view forms an essential part of our doctrines and belief, and presumes to go on obstinately making assertions about what he does not know.” pg. 119. Augustine also meets Ambrose here.
6: Milan, 385: Progress, Friends, Perplexities: The Drunkard Beggar story. “It was my habitual attempt to sate the insatiable concupiscence that for the most part savagely tormented me and held me captive….” pg. 154
7: Neo-Plutonium Frees Augustine’s Mind: “So I was seeking the origin of evil, but seeking in an evil way, and failing to see the evil inherent in my search itself……and my imagination gave form to them.”pg 163. (The problem of evil dive not entirely eclipsed for me, but the way of salvation in this chapter is powerful).
8: Conversion: “And once we are, will that not be a precarious position? Will it not mean negotiating many a hazard, only to end in great danger still? And how long would it take us to get there? Whereas I can become a friend of God here and now if I want to.” pg. 197. “The frivolity of frivolous aims, the futility of futile pursuits, these things that had been my cronies of long standing, still held me back, plucking softly at the garment of flesh and murmuring in my ear, Do you mean to get rid of us?” pg. 204.
9: Death and Rebirth: “How long will you be heavy hearted, human creatures? Why love emptiness and chase falsehood?” pg. 215
10: Memory: “I state that there are four passions that disturb the soul — desire, joy, fear, and sadness; for purpose of disputation I state whatever analysis of them I have formulated by dividing each according to species and genus; I find in my memory what I am to say and it is from there that I am to produce my statement, yet when I run through these passions from memory I suffer no emotional disturbance from any of them.” pg. 251 “I hear the voice of God commanding us, Let not your hearts become gross with gluttony and drunkenness.” pg. 266 (Luke 21:34) “Whatever circumstances I am in, I have learned to be content with them; I know how to have enough and to spare, and also how to endure privation.” pg. 267 (Phil 4: 11-13). (A dense chapter of delving into human motivation and perceptions, temptations such as worldly happiness (through the five senses), curiosity (for its power and sensations), and pride (power, etc). Finishes with the salvation of Jesus Christ, our mediator, for however close we come to ascending, to getting close proximity to God, we fall back).
11: Time and Eternity: “These are three realities in the mind, but nowhere else as far as I can see, for the present of past things is memory, the present of present things is attention, and the present of future things is expectation.” pg. 300 (Mindfulness?)
12: Heaven and Earth: “But when they contend that Moses did not meant what I say, but what they say, I reject their claim and have no time for it, because even if what they say is correct, so reckless an assertion is a mark of presumption, not knowledge; it is the fruit of no vision but of conceit.” pg. 333
13: The Days of Creation, Prophecy of the Church: “Can anyone comprehend the almighty Trinity? Everyone talks about it — but is it the Trinity of which they talk? Rare indeed is the person who understands the subject of his discourse, when he speaks of that. People argue and wrangle over it, yet no one sees that vision unless he is at peace.” And then there is the human trinity: “The Triad I mean is being, knowledge and will. I am, I know, and I will.” pg. 349
“Not everyone is called to invest himself intimately in politics, and for some it would be dangerous to do so. Great discernment is needed to work in non-ideal circumstances, finding politically effective messages without sacrificing personal integrity. Those of us who involve ourselves in political struggles ought to pray fervently that God preserve us, lest we betray the faith. I would be humbly grateful if readers would also make it a point, when reading a helpful or enlightening column from any (living) Catholic writer, to say a quick prayer for us that we might have that discernment. Politics is a dirty business.” (Mark Stricherz/Crisis Magazine)
This “discernment” is difficult and personal. What I propose is that if you read this “confession” you recognize that I hold that we are all collectively responsible for immense failures as a society, as democrats, as republicans, as individual human beings on social justice and dignity of life issues. I further will challenge you to accept that given we are living in “non-ideal” circumstances as Catholics, where we represent only 16% of the global population, where we are sharply divided within our own ranks, that our beliefs would wisely be presented humbly. Our great experiment of Democracy is only 239 years old and our faith is 2000 years young. Our country and our faith have made grave mistakes in our history. While we have also made immense contributions, we are called by our faith to constantly be self-examining, as individuals and as a collective.
I will make my case here for why my conscience allows me to vote democratic. At the same time, I want to disavow you of any claim to my ownership of moral authority, superiority, or knowledge. I could easily argue the other side. I also have failed personally with indulgences on more than one occasion (mainly inebriation) of which I confess personal failure. I am sure I have fallen short on countless other yardsticks of morality and am confident that any vote will have strings attached to unholy alliances. So, do not be angered by positions and recognize I value yours. I put myself above no one. I have regrets and successes in life that run deep and expect to have more of both, God willing, may the Holy Spirit be guiding my every action.
I am in good company, at least with people that have strove for knowledge and education. “Democrats lead by 22 points (57%-35%) in leaned party identification among adults with post-graduate degrees. The Democrats’ edge is narrower among those with college degrees or some post-graduate experience (49%-42%), and those with less education (47%-39%). Across all educational categories, women are more likely than men to affiliate with the Democratic Party or lean Democratic. The Democrats’ advantage is 35 points (64%-29%) among women with post-graduate degrees, but only eight points (50%-42%) among post-grad men.”
And “party affiliation among all Catholics is similar to that of the public: 37% describe themselves as independents, 33% as Democrats and 24% as Republicans. About half of Catholics (48%) affiliate with the Democratic Party or lean Democratic while 40% identify as Republicans or lean toward the GOP.”
How can Catholics of that magnitude be Democrats given Pro-Choice policies, Women Reproductive rights, and LGBTQ issues (mainly definition of marriage)? I cannot answer for this large number, but will point out how I have found myself in this camp. Twenty years of social work services in homelessness and mental health services has taught that fighting poverty and helping the poor is not profitable and our unchecked free market system does not have the answers. I am not alone in this belief. Mark Stricherz puts it this way: “As someone who has grown to appreciate Catholic social teaching, I believe that the basic test of any civilization is how it treats its least citizens. In my personal and professional experience, I have concluded that the federal government is a better vehicle than business or the free market to meet that test. That’s why I am a Democrat. As Pope John Paul II wrote in Centesimus Annus (1991),”The more that individuals are defenseless within a given society, the more they require the care and concern of others, and in particular the intervention of governmental authority.”
The history of the national Democratic Party lifted most elderly people out of poverty, gave health insurance to the aged and infirmed, and gave health care to 11.5 million people thru the affordable care act without the doomsday predictions of the opposing party. My academic studies (master’s in social work, bachelors in philosophy and psychology) has taught me the in-depth the history of social justice issues on our country and the democratic party has had alliance with our catholic foundational beliefs on many fronts. My experience has demonstrated the same.
One political action group puts it this way: “Democrats for Life of America exists to foster respect for life, from the beginning of life to natural death. This includes, but is not limited to, opposition to abortion, capital punishment, and euthanasia. Democrats for Life of America is one of over 200 member organizations of Consistent Life: an international network for peace, justice and life.” Notice that they are against consistent against a culture of death on all three social issues. What separates catholic democrats from catholic republicans, in my view, is a belief that catholic republicans avoid social responsibility by riding on a pro-life platform that offers criminalization of women without having any investment at the myriad of social problems that foster unwanted pregnancies and other social problems. And criminalization of abortion does not and has not been an effective policy. While catholic democrats “believe that we can reduce the number of abortions because we are united in our support for policies that assist families who find themselves in crisis or unplanned pregnancies. We believe that women deserve to have a breadth of options available as they face pregnancy: including, among others, support and resources needed to handle the challenges of pregnancy, adoption, and parenthood; access to education, healthcare, childcare; and appropriate child support. We envision a new day without financial or societal barriers to bringing a planned or unplanned pregnancy to term.” This is huge task and requires democrat and republican support to realize. It is proven that effective social policy, access to health care, and fighting poverty works.
Pope Francis understands the far reaching consequences of poverty and social justice issues. A Washington Post article implies that if you read his encyclical you have to all but be a democrat. I disagree. Be a republican but foster your party to do better in areas of immigration, poverty, capital punishment, labor, environment, and global economic arbitrary disparities that foster terrorism and war. (https://www.washingtonpost.com/politics/a-test-of-faith-pope-francis-puts-2016-gop-hopefuls-on-the-defensive/2015/06/18/bc3af116-15d2-11e5-9518-f9e0a8959f32_story.html)
The LGBTQ issue and civil unions I have less to address here. We as Catholics know too little to address the incompatibility of recent science of biological determinants that indicate it is not a lifestyle choice versus the literal translation of the bible. My take is the church should not be involved in legal marriage at all. This is a U.S. issue that the church fulfills a civil union that implies civil rights. Get out of that business and perform the catholic sacrament of marriage for the catholic faithful in line with our beliefs of procreation. The vast numbers indicate we are missing something and we should not foster a climate of hatred or denying civil benefits based on our narrow understanding of this area of human genetics and human love.
Now, sometimes catholic democrat’s causes can be hijacked as well by the party and act in name sake only. Promoting access to abortion services without serious commitment to promoting efforts that increase the likelihood of unwanted pregnancies and abortions is not acceptable as well. Maintaining abortion is wrong for women and for the unborn while supporting greater access to ability to carry pregnancy full-term, access to prevention services, access to education, access to employment, access to housing, and access to other protective factors is what it means to be a catholic democrat.
Both the democrat party s and some federal policies have failed us here. As Mark says these “problems merit our concern, not our scorn. What the Democratic Party needs, as the nation needs is a new leadership class that seeks to overcome those obstacles. This class would have the toughness and soulfulness of Bobby Kennedy, the prudential wisdom of David L. Lawrence, and the compassion and Christian conscience of Robert P. Casey. I don’t begrudge good Republican politicians. But at a time when America’s wealthy and middle classes are growing estranged from and sanction violence against the poor and vulnerable, I hope and pray that the great Democratic public servants of years past can inspire those of today and tomorrow.” Mark has voted for republican nominees at times despite being a democrat. I state this to make the point that no party owns the Catholic vote. Only you own your vote.
My opinion is the democrat party does more for promoting my beliefs. At the same time I respect those that feel the Republican Party does more to represent their beliefs. A bumper sticker like Pro-Choice or Pro-Life is not a get out of jail free card from social responsibility. I personally like “choose life.” It goes much deeper. And factually, we will do more good with how compassionate we are every day than with our single vote. That is why I am a Catholic democrat. I hope you will join me. And if not, I hope you will bring Catholic ideals to all the other issues facing our nation other than myopia on one topic.
. At Vienne (1311–1312) the council condemned the Knights Templar in the language of “anger and wrath” reminiscent of the prophets.37 Pope Julius II’s decree in Lateran V (1512) against the cardinals who had attempted to depose him minced no words: “We condemn, reject and detest, with the approval of this holy council, each and every thing done by those sons of perdition.”38 The Council of Constance (1418) denounced John Wyclif as a “profligate enemy” of the faith and a “pseudo-Christian,” and handed over his disciple Jan Hus to be burned at the stake.39
On Vatican II: The genre can be precisely identified. It was a genre known and practiced in many cultures from time immemorial, but it was clearly analyzed and its features carefully codified by classical authors like Aristotle, Cicero, and Quintilian.49 It is the panegyric, that is, the painting of an idealized portrait in order to excite admiration and appropriation. An old genre in the rhetorical tradition of the West, it was used extensively by the Fathers of the Church in their homilies and other writings. It derives from neither the legal tradition of classical antiquity nor the philosophical/dialectical but from the humanistic or literary.
The purpose of the genre, therefore, is not so much to clarify concepts as to heighten appreciation for a person, an event, an institution, and to excite emulation of an ideal.To engage in persuasion is to some extent to put oneself on the same level as those being persuaded. Persuaders do not command from on high. Otherwise they would not be persuading but coercing. Persuasion works from the inside out. In order to persuade, persuaders need to establish an identity between themselves and their audience and to make them understand that they share the same concerns. They share, indeed, the same “joy and hope, the same grief and anguish.”59 The form prompts and enhances congruent content. It should come as no surprise that reconciliation has been one of the perennial themes of the epideictic genre. Although ecumenism of some form was on the agenda of Vatican II from the moment John XXIII announced the council, it found appropriate expression in the new genre and could feel very much at home there. Since the genre wants to raise its audience to big issues, its content in a Christian context is typically the major doctrines of creation, redemption, sanctification. Implicit in this penc. Implicit in these reciprocity-words, moreover, is engagement and even initiative. In the document on the laity, for instance, the council tells them that they have the right and sometimes the duty to make their opinions known.61 Implicitly the reciprocity words are empowerment words. Closely related to reciprocity words a
In this regard the council’s emphasis on conscience as the ultimate norm in moral choice is remarkable: “Deep within their conscience individuals discover a law that they do not make for themselves but that they are bound to obey, whose voice, ever summoning them to love and to do what is good and avoid what is evil rings in their hearts.”63 WI will summarize in a simple litany some of the elements in the change in style of the Church indicated by the council’s vocabulary: from commands to invitations, from laws to ideals, from threats to persuasion, from coercion to conscience, from monologue to conversation, from ruling to serving, from withdrawn to integrated, from vertical and top-down to horizontal, from exclusion to inclusion, from hostility to friendship, from static to changing, from passive acceptance to active engagement, from prescriptive to principled, from defined to open-ended, from behavior-modification to conversion of heart, from the dictates of law to the dictates of conscience, from external conformity to the joyful pursuit of holiness.
This is the style for the Church that Pope John seemed to be pointing toward in his allocution on October 11, 1962, opening the Second Vatican Council: the Church should act by “making use of the medicine of mercy rather than severity . . . and by showing herself to be the loving mother of all, benign, patient, full of mercy and goodness.”66 The shift of Vatican II in style of discourse
The shift of Vatican II in style of discourse has, therefore, deep ramifications. It and the many other special features I have mentioned distinguish this council from every previous one. By adopting the style it did Vatican II redefined what a council is. Vatican II, that is to say, did not take the Roman senate as its implicit model. I find it difficult to pinpoint just what its implicit model was, but it seems much closer to guide, partner, friend, and inspired helpmate than it does to lawmaker, police officer, or judge.
VATICAN II: DID ANYTHING HAPPEN? JOHN W. O’MALLEY, S.J. Recent emphasis on the continuity of Vatican II with the Catholic tradition runs the danger of slighting the aspects of the council that were discontinuous. Among those aspects are the literary genre the council adopted and the vocabulary inherent in the genre, different from that of all previous councils. Examination of these aspects yields tools for constructing a hermeneutic appropriate to this council, and not only shows how distinctive Vatican II was but also allows us to get at that elusive “spirit of the council.” The substance of this article was delivered as the Roland Bainton Lecture for 2005 at the Divinity School of Yale University and shortly afterwards as one of the “Gathering Points” lectures at Marquette University.
The Lord God did not counter the threats of history with external power, as we human beings would expect according to the prospects of our world. His weapon is goodness. He revealed himself as a child, born in a stable. This is precisely how he counters with his power, completely different from the destructive powers of violence. In this very way he saves us. In this very way he shows us what saves.http://w2.vatican.va/content/benedict-xvi/en/speeches/2005/december/documents/hf_ben_xvi_spe_20051222_roman-curia.html
More on Vatican II: http://americamagazine.org/issue/684/article/novelty-continuity
I am a cradle born Catholic post Vatican II. At times I have visited other denominations many years ago at the height of youthful disenfranchisement with my own church, but by and large I found the Catholic doctrine is solid – our delivery still remains an issue! What our priest say after the Gospel is read is also key. If I were pope, I would “order” a secret missive that priest slowly start expanding that segment of interpretation and application of the readings by about a minute a week or so until it achieves a significance of lasting impact. Of course, that would call on our priest to have greater depth and oratory skills in a time of great shortage! Pulling back quantity (number of masses) for quality (content) may in the long run fill the pews, and eventually increase discipleship. In poorer communities, the morning mass should be followed by social morning breakfast (free perhaps with a non-public place for donations to help with cost out of sight of kids) where all members are encouraged to sit and dialogue on the sermon.
I contacted my parish several weeks ago to meet with the monsignor over healthcare conflicts as a social worker, first by e-mail with content and than by phone. We scheduled a week out. The day of the appointment I was cancelled. . We came close to finding an appt. another week or two out and than I decided thanks but no thanks. The secretary was great. My own crisis of issues had resolved anyway. Access to spiritual direction is an issue as well. While I may have the skills and commitment to challenge myself (i.e. like this course), the spiritually fragile would be gone from the above. They might return if a follow up note was sent by e-mail from the priest – sorry we couldn’t make it happen kind of thing. The greatest weakness of our church are pastoral, followed by media and politicians appropriation of the faith.