Friday, September 21, 2012

18 New SLMs + 1 Head to Missions

18 New SLMs + 1
Head to Their Missions


Eighteen newly commissioned Salesian Lay Missioners (see post of Sept. 12: http://sdbnews.blogspot.com/2012/09/normal-0-false-false-false_12.html) and one veteran SLM returning for more have already arrived at their posts and begun their apostolic ministry, or are about to depart. Here they are, grouped by assignments:

Bolivia - Cochabamba

Christine “Christy” Oberst and Michelle Ross are serving at Hogar Maria Auxiliadora, an orphanage for girls in Cochabamba ages 7-18. The two women will tutor, guide, and generally assist them. Michelle arrived on Sept. 4 and Christy on the 15th.

Michelle, 22, is from Kirkland, Wash. She graduated from Gonzaga University in Spokane, majoring in psychology. She says, “It has always been my dream to live and work in an orphanage and be a Catholic, loving presence to the youths. There is no better group than the Salesians to work with to achieve these goals. I hope to see Christ in the face of every child, build trusting relationships with the girls, lead them closer to Christ, and make sure they know how much they are worth and loved!” She writes that she goes without any definite expectations but with “an open heart and mind” ready “to surrender all to God” and “let him guide me” so that she can “be his hands, feet, and whole body for those I encounter and serve.” Michelle is blogging at http://hishandsandfeetfortheyouth.blogspot.com/.

Christy, 22, is taking some weeks to study Spanish before settling into her mission. She aims to be a “mother figure, friend, teacher, and role model” to the girls at the Hogar. She lives in Timonium, Md., and graduated from Towson University in Maryland with majors in anthropology and psychology. She wants “to be an avenue to provide the Lord’s love to orphaned, abused, and abandoned children who otherwise have heartache or may have never felt true love. I hope to show them how much the Father loves them through care and unconditional acceptance. Children deserve a chance to be children, and I have an opportunity to help them” have that chance. She’s blogging at http://coenbolivia.blogspot.com/.

Monica Ellebracht, who has been serving in Cochabamba for two years, 2010-2011 at Hogar San Francisco, and 2011-2012 at Hogar Maria Auxiliadora, has welcomed the two new SLMs and is assisting them as they make the adjustment to life in Bolivia. Monica has been blogging about life and work in both orphanages, and about Bolivia in general, at http://mariposamonica.blogspot.com/. Also helping the two “newbies” adjust is Amber Kraft, who served as an SLM there for three years and was part of the 2012 orientation team; Amber has returned to Cochabamba not as an SLM but an employee for a demographic and psychological study of the general area where the Hogar is situated. Her latest blog post (http://amberkraft.blogspot.com/) comments on what it means to be a volunteer.

Bolivia - Montero

Four of the new SLMs have been posted to Hogar Sagrado Corazon in Montero or its affiliated Centro Sagrado Corazon. The SLMs have participated at the Hogar for about 15 years.

Vivian Soul was the first of the new class of SLMs out of the blocks, departing on Aug. 19. At Centro Sagrado Corazon she’s guiding preschoolers and teaching English and computer skills. She’s blogging at http://viviansoul.wordpress.com/. Vivian, 54, is from San Luis Obispo and is the mother of four grown children and grandmother of three. An alumna of Cuesta College in San Luis Obispo, she hopes “to be an instrument for God, mentoring by example, to do my best at showing compassion, kindness, and love to all the children, as well as young adults.”

Maggie Fitch arrived on Sept. 4 at Hogar Sagrado Corazon, which is a girls orphanage. Her responsibilities include tutoring, managing the library and the girls’ sponsorship program, organizing various recreational activities, and supervising mealtimes, all the while, she says, “giving them as much love as possible!” She’s blogging at http://puravida03costarica.blogspot.com/. Maggie, 22, is from Tryon, N.C. She graduated from the University of North Carolina at Chapel Hill with majors in psychology and Spanish and a minor in cognitive science. She “joined the SLMs in order to fulfill what seems to be my calling, to do mission work for an extended period of time caring for children. The joy and laughter of children is energizing and so contagious. I hope to be able to teach them to enjoy learning and pursue an active relationship with God.”

Tania Ozbolt arrived at Hogar Sagrado Corazon on Sept. 3. Her responsibilities involve tutoring, recreational activities, and supervision of meals and chores. Tania, 21, is from Norton, Ohio. She graduated from the College of St. Mary Magdalen in Warner, N.H., with a major in philosophy and theology. She wants “to live out Christ’s Gospel by serving others, especially by bringing love and care to his little children and the unfortunate.”

Elaine “Lainie” Sanker will serve with Vivian at Centro Sagrado Corazon, guiding preschoolers and teaching English and computer skills. She left for Bolivia on Sept. 22, and she is blogging at http://lainbraintrain.blogspot.com/. Lainie, 21, comes from Cincinnati. She graduated from Ohio State University in Columbus, majoring in sociology. She joined the SLMs “to be a part of something bigger than myself. . . . I could not be more ready and excited.”

For a load of information about Hogar Sagrado Corazon in Montero, Bolivia, and the work of the SLMs there, check out the blog of Melia West, who served there in 2010-2011 at http://meliawest.blogspot.com/ and also Andrea Garton’s (2010-2011 as well) at http://andreagarton.blogspot.com/. In Montero, new SLMs Maggie and Tania have transitioned with veteran SLMs Aubrey Brewis and Mona Rominger (both 2011-2012). Aubrey returned home to Michigan on Sept. 16. Lainie and Vivian will replace Tom and Laura Kent, two-year volunteers with the FMA VIDES program (who blog at http://bo.teeks99.com/)

Bolivia - Okinawa

Stephanie Schaub arrived at Colegio San Francisco Xavier in Okinawa, on Sept. 6, where she’ll teach and help with other projects. One class will be a confirmation prep. She’ll also travel to outlying communities to teach catechism. She has already had a baptism by fire, substituting without advance warning in English classes when the regular teachers didn't show up. She’s blogging at http://stephschaubbolivia.blogspot.com/. Steph, 22, lives in LaCrosse, Wis., and graduated from St. Mary’s University in Winona, Minn., majoring in K-8 education. She joined the SLMs “to show everyone I meet the love that God has for them and to be an instrument of God by doing his work. I want to bring a smile to everyone I meet.” Of her first two days in a Bolivian classroom, she blogged: “I helped teach a lesson with the teacher that I am assisting. I just love being in the classroom! My goal is not to just teach English, but I hope to help my students grow and to help them find who they truly are. I did not choose to become a teacher because I wanted to just teach children math, social studies, etc. I became a teacher to show all my students their potential and to help them find who they are. I want to always be present to them. A big thing we learned at orientation is just being present to the people we meet and to show them that we care about what they do and what they say.”

Lorena Zamora also will serve at Colegio San Francisco Xavier, teaching and otherwise attending to the youngsters. She arrived in Bolivia on Sept. 23. Lorena, 26, is from Los Angeles, where she belongs to St. Mary Parish, a Salesian parish. She graduated from California State University-Los Angeles with a major in television and film. She “joined the SLM program because I wanted to share the love of Christ to others, especially children. Being raised Salesian, I experience that love of Christ and the love of Don Bosco through other human beings. I was also taught to share it. Young people must know they are loved, and doing this is just a small way of sharing what I was taught.”

Both Steph and Lorena are being assisted in their transition by SLMs Katie Chandonnet, Judy Mathias, and Marcos Cisneros. Katie has been in Okinawa since summer 2011; Judy moved there from Cochabamba earlier this year; Marcos is starting his third year as a volunteer at the site and was part of the orientation team for this year’s group.

Bolivia – Santa Cruz

Eliana Pichardo is serving at Casa Nuevo Horizonte, a small hostel for women university students from rural areas, in Santa Cruz. Three days a week she goes to Hogar San Lorenzo, which houses 100 boys and girls from newborn to age 10, where she helps coordinate the caregivers with schedules and cleanliness, and prevent abuse of the children. Another two days she goes to Centro Fortaleza, where boys ages 12-16 serve criminal sentences in an educational and religious environment and can play games and do crafts. Eliana, 24, comes from Pomona, N.Y. She belongs to St. Peter Church in Haverstraw. She graduated from SUNY Rockland in Suffern, N.Y., last May, majoring in business administration. She wants “to work with the children in most need, bringing the work and teachings of the Lord to hearts they haven’t reached” and to make “a difference in a rewarding way and answer the call of Jesus to live out his love.”

South Sudan - Juba

Six of the SLMs arrived together in Juba, South Sudan, on Sept. 3, whence they began to split up for their respective missions. One of the six (the “+1” of this article’s title) is veteran Steve Widelski.

Luke Ebener and Thomas Kelly will remain in Juba at the Salesian mission, which includes a school and youth centers. Both are teaching and assisting in the youth center after school and on weekends.

Luke, 25, comes from Davenport, Iowa. He graduated from St. Ambrose University in Davenport with a major in accounting and finance. He “joined the SLMs to help spread the Good News to the children of the world and be a living example of the Gospel.” He hopes “to bring light and hope to all I encounter in South Sudan.” He’s blogging about his mission at http://lukeebener.blogspot.com/.

Tom, 22, is also updating the SDB website for Sudan and South Sudan (donboscosudan.org). His teaching load includes English, good study habits, and good manners with five Salesian prenovices. He’s blogging at http://thomasrkelly13.weebly.com/blog.html. Tom, 22, is from Sylvania, Ohio. He graduated from Marquette University last May, having studied accounting and finance. He “joined the SLMs because I want to be a friend to the youth and to share the love of Christ with them. Through the SLM mission, I hope to be the light of Christ to South Sudan, and in turn become stronger in my faith.”

South Sudan - Maridi

Grace Loeffler and Caitlin Seymour both remained for a short time in Juba before heading out to Maridi, where the Salesians staff a parish, school, and minor seminary; they had to wait for a confrere who was away on retreat to accompany them. They took advantage of the wait to start learning Arabic, the main local language, so as to communicate better with the younger children; they’ve also contributed their presence to the hundreds of children in the youth center.

Gracie, 23, will serve as a nurse in Maridi’s health clinic. In Juba she has already been getting lessons in tropical diseases. She comes from Perkasie, Pa., and majored in nursing at Franciscan University in Steubenville, Ohio. She hopes “to offer the light of Christ to the poor, sick, and needy children of Africa.” She adds, “I know that I can do no great things, only small things with great love.” She’s blogging at http://africaslittleflowers.blogspot.com/.

While in Juba, Caitlin fell in love immediately with her new community of Salesians and young people. She’s blogging at http://www.forherpieceofmind.blogspot.com/. Caitlin, 24, lives in Rochelle Park, N.J. She graduated from Loyola University of Maryland in Baltimore, majoring in philosophy and political science. She “joined the SLMs to answer a call in my heart to serve God’s children. I hope to be a vessel for God’s love and to make a positive impact on the world, one child at a time.”

South Sudan - Tonj

Stephen Widelski, 37, from Huntington, Ind., will serve at the Salesian mission in Tonj, which consists of a parish, youth center, health clinic, and elementary and middle schools. He has served five years with the SLMs in Bolivia, Brazil, Venezuela, and Sierra Leone. He has also completed three non-Salesian volunteer stints in the Dominican Republic, Brazil, and, last year, in Gros Morne, Haiti, helping with a water project. Steve loves Don Bosco and the Salesian charism best, and has eagerly returned for more of it. In fact, in 2008 he and another SLM veteran produced a promotional video about the program. In his experience he has found, as almost all the young missionaries do, that one receives as much from the people among whom they serve as one contributes to them.

South Sudan - Wau

Daniel Glass will serve as a teacher, youth minister, and assistant in a project for street children at the Salesian mission in Wau. Dan, 23, comes from Malvern, Pa. He attended Georgia Tech and graduated from Elon University (Elon, N.C.), majoring in civil engineering and engineering physics. He “chose to join the SLMs because I want to live as an example of the peace and love that Christ intended for all humans to encounter.” He hopes to bring a lot of smiles to children’s faces.

Ethiopia – Addis Ababa

Marcy Mueller will depart on Sept. 26 to serve in Addis Ababa, Ethiopia, teaching and assisting with various projects alongside continuing SLM Marie Prosser (blogging at http://mithluin.livejournal.com). Marcy, 22, lives in DeWitt, Iowa, and graduated from St. Mary’s University in Winona, Minn., majoring in youth ministry and human services. She “chose to join the SLMs because I want to bring Christ’s love to the youth of the world. I also want to help make the world a more peaceful and loving place … by teaching and working with young people.” Marcy is blogging at
http://thebestwaytofindyourself.wordpress.com

Ethiopia - Soddo

Paula Rondon arrived on Sept. 5 at the Salesian school in Soddo. She and fellow SLM Jenna Simonton will be teachers there and help out in the youth center (which draws hundreds of youngsters after school and on weekends). A weekly English class for adults is an additional possibility.

Paula, 25, is blogging at http://foryouandformany.wordpress.com/, where she posts that she's teaching spoken English and giving tutorials to grades 3-6 and co-teaching a music class. Paula is from Charlottesville, Va. She graduated from the University of Virginia in her home town with a major in Latin and was teaching that subject until she volunteered. She “joined the SLM program in order to encounter Jesus Christ in young people.”

After a luggage misadventure in Europe that necessitated a return there from Africa, Jenna finally arrived at Soddo on Sept. 7. She’ll teach spoken English, give tutorials, and help out in the youth center. She’ll also offer a math tutorial. She’s blogging at http://ifyouleadmelordiwillgo.blogspot.com/. Jenna turned 25 this week; no word yet on Ethiopian birthday traditions!. She's originally from Denver but more recently has lived in Colorado Springs. She graduated from the University of Northern Colorado in Greeley, majoring in math with secondary teaching emphasis. She joined the SLMs “to shine God’s light to the world.”

Paula and Jenna replace two-year SLM Stephen Lilly, who after returning home a few months ago, entered the pre-theology program at St. Mary of the Lake/Mundelein Seminary in Chicago and asks for the prayers of the Salesian Family as he continues to discern his vocation.

Cambodia – Phnom Penh

Agnieszka Charymska will serve at the Don Bosco Training School for Girls in Phnom Penh, Cambodia, run by the FMAs. She’ll teach business classes, including English, joining continuing SLM Kaitlin Darnell (who blogs at http://kaitlinincambodia.blogspot.com/). Agnieszka is a native of Radom, Poland, who after earning an MBA at Bloomsburg University (Bloomsburg, Pa.), lived and worked in Brooklyn in 2012. She “joined the SLM program to share my knowledge and experiences with young people.” She “believes that education is the solution to poverty because it creates wealth not only for the individual but also for the society where he/she lives [and] brings prosperity to the whole country. I would like to bring to their lives not only education but also LOVE for God [and] values that arise from HIM.”

For more information about the Salesian Lay Missioners, go to http://salesianlaymissioners.org/home/.

Sunday, September 16, 2012

Homily for 24th Sunday in Ordinary Time

Homily for the

24th Sunday of Ordinary Time

Sept. 16, 2012
James 2: 14-18
St. Vincent’s Hospital, Harrison, N.Y.

“Faith of itself, if it does not have works, is dead” (James 2: 17).

2 Sundays ago we began to read from the Letter of St. James, which has a strong emphasis on attention to the poor.  For instance, 2 weeks ago we heard, “Religion that is pure and undefiled before God and the Father is this:  to care for orphans and widows in their affliction and to keep oneself unstained by the world” (1:27).  That note struck a balance between attention to the needy and one’s personal purity of life and attitude.  Last week we heard James admonish us about making favorable distinctions toward the rich and unfavorable ones toward the poor, and then ask us, “Did not God choose those who are poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?” (2:1-5).

Today, he reminds us that our faith has to include practice:  not only talking the talk but also walking the walk, as they say.  Again, this is in the context of sharing our worldly goods with the poor:  “If a brother or sister has nothing to wear and has no food for the day,” what good does it do the poor person if we offer him nothing but a good luck wish? (2:15-16).  If our faith is living, if our faith means anything, if our faith is real, then we have to act!

As it happens, studies of charitable giving in this country have shown repeatedly that the most generous givers are religious people.  They give to their churches, of course, but also to other religious and charitable organizations like missionary fundraisers, United Way, the Red Cross, the Boy Scouts; to public philanthropies like hospitals, libraries, symphony orchestras, volunteer fire departments; and to special needs like earthquake or storm relief.  The least generous people are the most secular people, the ones with little or no religious connection.  So, collectively, Christians (and other religious people) seem to be practicing what St. James urges upon us.

What about us individually?  That, of course, is a question we have to ask ourselves.  Do I share my resources, my time, my talents with the less fortunate:  the poor, the hungry, the unemployed, the immigrant, children, those in nursing homes, et al.?

Good works means more than care for the poor and unfortunate, however.  As I noted, St. James also refers to our purity of life and attitude.  In chapter 3, he speaks of sins of the tongue—something I’m sure we’re all familiar with, things like lying, slander and other gossip, swearing, boasting.  In chapter 4 he mentions envy, physical violence, adultery.

Paul preaching (Basilica of St. Paul Outside the Walls, Rome)
If we turn to St. Paul’s letters, we find other sorts of works that should be avoided.  He asks the Corinthians, “Don’t you know that the unjust will not inherit the kingdom of God?  Don’t be deceived; neither fornicators nor idolaters nor adulterers nor boy prostitutes nor practicing homosexuals nor thieves nor the greedy nor drunkards nor slanderers nor robbers will inherit the kingdom of God” (I, 6:9-10).  Likewise, he reminds St. Timothy that “murderers, the unchaste, practicing homosexuals, kidnapers, liars, perjurers” also are under condemnation (I, 1:9-10).

On the contrary, our faith ought to lead us to be pure in our thoughts and conduct, faithful to our spouses, honest and kind in our speech, modest and sober with food and drink, etc.  Is this hard?  As a certain former vice presidential candidate might say, “You betcha!”  And in the gospel reading today, Jesus told us precisely that if we would belong to him—if we would inherit the kingdom of God, in St. Paul’s terminology—then we have to deny ourselves, take up our crosses, and follow him.  Whoever would save his life in this world—and his reputation and his worldly goods—will have to lose it, sacrifice it, for Jesus’ sake (Mark 8:34-35).

What do I mean?  Take for an example Tim Tebow.  Doesn’t an awful lot of society think he’s a bit odd?  You know, preaching (quietly) and apparently practicing sexual purity?  Isn’t most of the world—so we’re led to believe—more like Lindsay Lohan or Prince Harry?  (Probably not, actually, and I suspect most people are glad of that.  But you wouldn’t know that from all the media attention they, and the sorts of antics they engage in, get.)

And Jesus says, don’t be concerned about what the world thinks!  Take up your cross and follow me!  Be pure.  Be honest.  Be forgiving.  Be patient.  Be modest.  Give of yourself to others.

There’s another sort of work that has to be motivated by our faith.  You may have noticed that this is a political year?  Every 4 years the bishops of the U.S. publish a somewhat long guide to the major issues that Catholics and other people of faith should be looking at.  Last time around, and again this time, it’s called “Forming Consciences for Faithful Citizens.”

The bishops tell us, “The Church’s obligation to participate in shaping the moral character of society is a requirement of our faith” (n. 9).  “The Church” doesn’t mean just the bishops.  It means you and me.  One of the works of faith that we must do as followers of Jesus is to “shape the moral character of society.”  They say a little further on, “Participation in political life is a moral obligation” (n. 13).

The defining factor in the character of our society, they say, “is respect for the dignity of every person” (n. 10).  So everything they we do as citizens, as political persons in our democratic society, has to be based on human dignity.  The bishops add, “We are called to bring together our principles and our political choices, our values and votes, to help build a better world” (n. 14).

As their document goes on, the bishops make distinctions between fundamental moral values and secondary matters, or matters that might be judged to be the means toward a more fundamental goal.  They identify certain things that are always wrong, must always be opposed, can never be supported—in our personal behavior, obviously, but not in our voting either.  At the top of that list is “the direct and intentional destruction of innocent human life from the moment of conception until natural death” (n. 28).  In other words, you can never, never support abortion, the destruction of human embryos, assisted suicide, so-called mercy killing, or the intentional killing of non-combatants in war, nor vote for a candidate who favors those grave violations of human dignity.

Then the bishops list “racism and other unjust discrimination,” the death penalty, unjust war, torture, war crimes, “the failure to respond to those suffering from hunger or a lack of health care” (sounds like St. James), and “an unjust immigration policy” (n. 29).

Something else worth mentioning here is this:  “The family is the basic cell of human society.  The role, responsibilities, and needs of families should be central national priorities.  Marriage must be defined, recognized, and protected as a lifelong commitment between a man and a woman, and as the source of the next generation and the protective haven for children” (n. 70).

The document goes on a great length:  30 pages of text in my printout from the USCCB Website.

So—one of the works that we as Catholics are obliged to do this November is to vote.  But before that, we are obliged to know where candidates stand on various issues, and then vote not for a party or a gender or a race or a religion or the most telegenic persons; but for the candidates who will best defend and promote human dignity for Americans and for everyone else—those universal, God-given human rights of “life, liberty, and the pursuit of happiness” that you’ve heard of.  That’s how we need to size up the candidates for President, for U.S. senator, for U.S representative, for the state legislature, for the state courts, for whatever office.

May we be able to say together with St. James, “I will demonstrate my faith to you from my works” (2:18)—in our private, personal lives and in our public lives as citizens.

Wednesday, September 12, 2012

N.R. Province Commissions 18 SLMs, 4 SDVs

New Rochelle Province 
Commissions 
18 SLMs, 4 SDVs

Eighteen candidates were commissioned as Salesian Lay Missioners, and four more as Salesian Domestic Volunteers (or as “Home Missioners,” some would prefer to say), in a rite at Don Bosco Retreat Center in Haverstraw on August 17.
2012's lay mission volunteers--both overseas and domestic--with Bp. Luc, Fr. Tom Dunne, Fr. Mark Hyde, and their orientation staffers Adam Rudin, Meg Fraino, Amber Kraft, and Marcos Cisneros
Bishop Luc Van Looy, SDB, of Ghent, Belgium, presided over the commissioning rite, assisted by Adam Rudin, director of the SLM program, Meg Fraino, director of the SDV program, and Fr. Tom Dunne, provincial.

The commissioning was the culmination of three weeks of orientation that began July 26 for the two groups and included intercultural awareness, introduction to Don Bosco and the Salesian charism, practical experience in the Salesian summer day camp in Port Chester, the nitty-gritty details of travel overseas, and a six-day retreat.

Bishop Luc, a former missionary in Korea and former member of the Salesian general council, was preaching a retreat for more than 40 Salesian priests and brothers, whose parallel presence is a vital part of the orientation that all lay volunteers receive.

The SLMs, 15 women and 3 men, will serve in Phnom Penh, Cambodia (1); three sites in South Sudan (5); four sites in Bolivia (9); and two sites in Ethiopia (3). They'll work in schools, youth centers, orphanages, clinics, programs for street kids, and perhaps more.

The SDVs include two men and two women who will serve in Salesian sites in Chicago; North Haledon and South Orange, N.J.; Takoma Park, Md., and Westwego and Harvey, La.--mainly in youth ministry programs, but Don Bosco Cristo Rey HS in Takoma Park involves teaching and coaching primarily.

The 22 volunteers range in age from 19 to 53, with the great majority of them in their early 20s.  They come from the states of California (2), Colorado, Illinois, Iowa (2), Louisiana, Maryland, Michigan, New Jersey, New York (2), North Carolina, Ohio (3), Pennsylvania (2), Virginia, Washington, Wisconsin, and one from Radom, Poland, by way of Pennsylvania.

The commissioning rite took place within a Votive Mass for the Evangelization of Peoples.  Fr. Steve Leake presided and preached.  Using the reading of the day from the prophet Ezekiel (16:1-15,60,63), he challenged the youthful volunteers to remember who they are, to give themselves completely to God’s love, and to let others know that they are loved too.

In photos: left, Caitlin Seymour prepares to receive her cross from the bishop; right, Jenna Simonton and the bishop exchange smiles after he's given her the cross.

As noted in my post about the SDB retreat (http://sdbnews.blogspot.com/2012/08/on-retreat-last-week-aug.html), on Friday evening, as per our custom, there was a festive dinner followed by a thank-you for the preacher and some musical, theatrical, and comic entertainment.  In this instance, most of it was supplied by our enthusiastic and talented young women and men. Some samples:

To learn more about the Salesian Lay Missioners, go to http://salesianlaymissioners.org/home/
For the Salesian Domestic Volunteers, or "home missioners," go to http://www.salesianym.com/domesticvolunteers/

Saturday, September 8, 2012

Homily for 23d Sunday in Ordinary Time

Homily for the
23d Sunday of Ordinary Time 
Sept. 9, 2012
Mark 7: 31-37
Christian Brothers, Iona College, N.R.

“Jesus left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis” (Mark 7: 31).

In last Sunday’s gospel (Mark 7:1-8,14-15,21-23), Jesus engaged in a bit of a debate with the Pharisees and scribes, and offered an explanation to his disciples, about authentic cleanness and uncleanness.

Between that debate and today’s gospel, there’s an 8-verse passage which tells us that Jesus went off to Tyre, where he, reluctantly, healed the daughter of a woman whom Mark describes as “a Greek, a Syro-Phoenician by birth” (7:26).

Going to Tyre, Sidon, and the Decapolis—a Greek name meaning “10 cities”—Jesus has left Jewish territory and entered ancient Phoenicia—Lebanon today—and the region east of the Jordan Valley and the Sea of Galilee.  It’s quite a lot of hiking.  The Decapolis stretched from Damascus in the north to what is now Amman, Jordan, in the south, altho no one suggests that Jesus visited the entire region.

It’s significant that this journey takes Jesus among the Gentiles, the pagan nations who don’t know or worship the One God, who don’t know or observe the Law of Moses, whom the Jews look down upon as unclean and irredeemable.  It’s no accident that Mark places the journey after the debate about ritual uncleanness.

By the time the Gospels were written in their present form—Mark’s probably in the 60s—the apostles and especially St. Paul had brought the teaching of Jesus, the message of salvation, to these very people:  to the pagan nations of the entire Eastern Mediterranean and even to Rome.  Those regarded as unclean by the scribes and Pharisees have been made clean by God’s saving action:  by hearing the Word and believing, by being baptized, by committing themselves to lives of Christian discipleship—in contrast to the “people [that] honors me with their lips, but their hearts are far from me,” “disregarding God’s commandment but clinging to human tradition” (Mark 7:6,8).

Mark is showing us—and Matthew, too, when he also records the episode with the Syro-Phoenician woman at Tyre (15:21-28)—that Jesus himself with his apostles passed thru Phoenicia, Syria, and what is now Jordan.  The Gospels don’t tell us that he preached in those places, but they do show him performing miracles, healing the sick, announcing by his activity the presence of God even among the Gentiles.

In today’s gospel, people in the Decapolis “brought him a deaf man who had a speech impediment” (7:32).  On the surface, in terms of the physical facts, this is a story, a healing, just like so many others in the Gospels.  In context, it’s highly symbolic; or, as the Fathers of the Church might have put it, allegorical.

This man, like all the residents of the Decapolis, has never heard God’s word.  His physical deafness is nothing compared with his religious deafness.  When Jesus prays that his ears be opened, he’s also opening those ears to the Living Word of the One God, to the mysteries of salvation.

The man also has a speech impediment.  He and his countrymen until now have been impeded from praising the True God because they’ve never known him.  As St. Paul writes to the Romans, “How can they call on him in whom they have not believed?  And how can they believe in him of whom they have not heard?  And how can they hear without someone to preach?” (10:13-14).  Now this man has met Jesus, and the impediment is removed, and he “speaks plainly” (7:35).  He’s in a position now to let the world know about Jesus and to praise the God who has made him whole—as do the people who brought to Jesus this man who’d been deaf and dumb, these people who had been, as regards God’s saving power, just as deaf and dumb.

Moreover, “the more he ordered them not to tell anyone, the more they proclaimed it” (7:36).  Without going into this wish of Jesus not to be publicized—so prominent in Mark’s Gospel—we see that the people who’ve brought the deaf man to Jesus, and presumably the man himself, are eager to proclaim what Jesus has done.  A note here in the New American Bible observes that the same verb, proclaim, “is elsewhere used in Mark for the preaching of the gospel on the part of Jesus, of his disciples, and of the Christian community.”  These people have become Christian missionaries, announcing among the pagans of the Decapolis the Good News of what God is doing for the human race thru Jesus Christ.

Which makes the point that all of us, like that deaf and dumb man and his friends, have had our ears opened to receive God’s Word and our tongues loosed to praise God.

What a gift we have received in the Word of God—in the Sacred Scriptures, in the celebration of the liturgy.  These, with their saving power coming directly from Christ, are readily available to us.

These gifts call for our response in public liturgy and private prayer.  In Sunday Mass and whenever we celebrate the sacraments or the Liturgy of the Hours, we praise God for offering us forgiveness and eternal life.  We need to do that privately, personally, too.

We’ve also been commissioned to spread the Word, to let the pagan world know what God is doing and wants to do to save the human race from our various impediments, from our sins, from all our spiritual ills.  All of us are missionaries, bearers of the message of Christ:  to our students and alumni, to our confreres, to our children and families, to our neighbors, to everyone.

Tuesday, September 4, 2012

Fr. James B. Curran, SDB

Fr. James B. Curran, SDB
(1921-2012)

Fr. James B. Curran, SDB, died in mid-afternoon on Sept. 3, 2012, at St. Anthony’s Hospital in St. Petersburg, Fla. He was still recovering from major surgery on Aug. 16. A short time prior to the surgery he had moved into the Salesians’ St. Philip the Apostle Residence in Tampa but was still a member of the community at St. Petersburg Catholic High School.
At the province jubilee celebration, 2009

James Brendan Curran was born at Annascaul (County Kerry), Ireland, on May 27, 1921, in the last days of the “Irish war for independence,” to James and Helen Kennedy Curran, and baptized the following day at the parish church of the Sacred Heart in Annascaul. According to a former student of Fr. Curran’s, Andrew MacKinlay—who remained a life-long friend—Kerry was a particularly “bloody area” after the Irish Free State was set up in 1922, including “internecine civil war.”

Young Jim attended the national primary school in Brackloon and continued his secondary studies from 1934-1935 at the Christian Brothers School, Dingle (Kerry).

Desiring to become a Salesian priest, in 1935 he entered the SDB aspirantate at Shrigley (Cheshire), England. He had to go to England because until 1972 the United Kingdom, Ireland, South Africa, and Malta formed a single SDB province.

Jim entered the novitiate with 20 other young men at Beckford (Gloucester) on Aug. 30, 1940. His novice master was the legendary Fr. James Simonetti, who held that position from 1905 to 1959. The socius (assistant novice master) was Fr. David de Burgh, who later had a short but distinguished career as a member of the U.S. Western Province and the faculty of Don Bosco College in Newton, N.J.

Bro. Curran made his first profession of vows at Beckford on Aug. 31, 1941. He did his philosophical and liberal arts studies at the SDB house of studies in Shrigley, and upon his graduation was sent to St. Patrick’s School in Sliema, Malta, for his practical training as a teacher and assistant.[1] Mr. MacKinlay describes a “perilous” sea voyage to reach the island fortress of the Mediterranean in December 1943 through “u-boat infested waters. It was a circuitous route the [ship] took ... a long and hazardous journey.”

While in Malta Bro. Curran continued his studies and passed the London University Intermediate Arts Exam (the equivalent of an American associate’s degree). In 1946 he completed his bachelor of arts degree at London University, majoring in English, British and European history, and Latin.

Also at St. Patrick’s Bro. Curran professed perpetual vows on Aug. 14, 1947. Soon thereafter he started his study of theology at Shrigley (one year) and finished at Blaisdon Hall (Gloucester), where he was ordained on July 15, 1951,[2] by Bishop Joseph Rudderham of the Clifton Diocese.

Following his ordination, Fr. Curran was originally assigned to Cape Town, South Africa, but his assignment was changed to Chertsey (Surrey), England, out of consideration for the advanced age of his mother. The school in Chertsey was a small boarding and day school; Fr. Curran taught there from 1951 to 1963, the last four years as headmaster (principal).

Mr. MacKinlay was a Chertsey student while Fr. Curran was headmaster. He writes that Father “was a great pastor and tutor to countless people in Malta, England and the United States. It was my privilege to have known him and been one of his students ... and to have shared and enjoyed his company” as recently as his trip to Ireland last summer for the 60th anniversary of his ordination.

Following a visit to Chicago, in 1963 Fr. Curran transferred from the Anglo-Irish Province to the New Rochelle Province. A few years later his Anglo-Irish friend Fr. Denis Kelleher followed his lead and came to America.

Fr. Curran’s first posting was as a teacher at Don Bosco Tech in Boston (1963-1966). During that time he also preached retreats and did vocation work at the SDB aspirantate in Ipswich, Mass.

In 1966-1967 he was the assistant vocation director for the New Rochelle Province and lived at the provincial residence. In 1967 he was sent to Salesian Preparatory School in Cedar Lake, Ind., as vocation director. The following year he was appointed director (religious superior) of the school and the SDB community; he served a six-year term. In 1970 he became an American citizen.
In September 2007 Fr. Jim welcomed Fr. Pascual Chavez, 9th successor of St. John Bosco, to Marrero, La.
Upon the completion of his directorship, he spent a sabbatical year (1974-1975) in Rome for continuing formation. On his return, he was appointed the provincial delegate for the Salesian Cooperators, serving until 1983. In this position he resided at the Marian Shrine and Retreat House in Haverstraw, N.Y., and in 1977 an additional charge as director of that SDB community was given to him. The Cooperators appreciated his pastoral care very much. In the words of one of them, Carol Verde, “He was a wonderful, loving man.”

From 1979 to 1983 Fr. Curran was director of Sacred Heart Retreat House in Ipswich, Mass.

In 1983 he began a new “career” as a parish priest. He was named pastor of St. Rosalie Church in Harvey, La., and served there for 12 years. As pastor he worked diligently with the Dominican nuns who staffed the parochial school and helped the school earn its first Blue Ribbon for Excellence from the federal Department of Education.

Continuing parish ministry, he was sent then to St. Kieran Church in Miami to serve especially the English-speaking parishioners, and a year later, in August 1996, he was appointed pastor. An appointment as pastor of St. Anthony Church in Paterson, N.J., followed in 1998.

In 2001, now 80 years old, Fr. Curran stepped down as a pastor but not as an active and zealous priest. He moved back to Florida, to the SDB community affiliated with St. Petersburg Catholic High School, where he was vice director of the community and a minister of the sacraments in the school.

That assignment lasted but a year. Ever flexible, he came to Corpus Christi Church in Port Chester, N.Y., as assistant pastor in 2002, and then relocated yet again in 2003, back to St. Rosalie Church in Harvey, where he carried out priestly ministry and also “puttered about the resurrected (and gloriously colorful) garden at the rectory and provid[ed] much needed companionship,” according to the Clarion Herald newspaper of the New Orleans Archdiocese. After 7 more happy years in that parish—happy except for Hurricane Katrina, which he rode out with the other SDBs of the West Bank—he served for one year (2010-2011) at St. Philip Benizi Church in Belle Glade, Fla., as assistant pastor and vice director.

In the summer of 2011 Fr. Curran had the joyful opportunity to return to Ireland for several weeks to celebrate 60 years of priesthood with family and friends.
Fr. Jim in Ireland, 2011, with his good friends Andrew and Ruth MacKinlay (courtesy of Andrew MacKinlay)
In August 2011, now 90 years of age, Fr. Curran came once more to St. Petersburg, where he assisted with the celebration of Mass for the office staff at the diocesan chancery as well as serving the school community as a confessor from time to time. He enjoyed a visit with SDB friends in the North during July 2012, but his health had deteriorated noticeably. Thus in August he moved—temporarily, it was thought—into the SDB retirement community at St. Philip the Apostle.

Jill Stoner, a parishioner of St. Rosalie Church, recalled “Father Curran’s dry wit and learned homilies” that “only improved with age (like a fine wine)”; his “‘jolly good’ nature and sense of humor” that were much appreciated.
During the Rector Major's visit to Louisiana in 2007, Fr. Jim relished the chance to pose with a new statue of Mama Margaret Bosco outside St. Rosalie Church. With Bro. Tom Dion, Fr. Pascual Chavez, Fr Juan Jose Bartolome, Fr. Jim Heuser, Fr. Jim McKenna, and the late Fr. Jon Parks
Although Fr. Curran held no higher degree than his B.A., he spoke French, Italian, and Irish, and that learning to which Mrs. Stoner alluded earned him the affectionate title from his confreres of “Doctor Curran.” However humble and plain he was in his manner of life, he did seem to revel in this brotherly honorific.

The learning and the humility, among other qualities, are recalled by Fr. Curran’s grandnephew Thomas Casagranda in a letter, here slightly edited, to Fr. Mike Conway, director of the St. Petersburg SDB community:

Uncle Jimmy was a marvellous man, and our memories of him are undimmed and always in our hearts. I can remember his reading a book about Shakespeare. A theory had come out that Shakespeare was a closet Catholic. Uncle Jimmy said that, unfortunately, we cannot claim him as he had a wonderful knowledge of the [Anglican] Book of Common Prayer…. I can also remember our walking around Westminster Abbey, and me, as a 13-year-old, telling him that I wasn't allowed in as my Catholic headmaster would hit me for it: Uncle Jimmy told me not to be so ridiculous, that I should walk in and that Westminster Abbey was a great place to discover. He was correct in that respect.

Additionally, I can remember walking with Uncle Jimmy, around Westminster Cathedral, the Catholic cathedral in London, and a marvellous church outside Oxford called St Mary's, where Cardinal Newman was the vicar, prior to his conversion [to Catholicism]. I didn't pay much attention to it as a kid, but when older, and appreciative of Elgar, I grew to understand Newman's Dream of Gerontius, and knew just how far Uncle Jimmy was ahead of his time. 

There were also some wonderful trips down to Dorset, which Uncle Jimmy undertook with Fr Tom Brennan and my parents. Uncle Jimmy had a great love of Thomas Hardy, and viewed Dorset as Hardy country. I love Hardy too, but prefer his poems to his prose.

I can also remember some wonderful chats, as I got older, about Yeats and “The Lake Isle of Innisfree,” and “An Irish Airman Foresees His Death,” and he always took an interest, particularly, when I was doing my degrees. I can remember his arguing, good natured I hasten to add, over a passage in St John's Gospel about Greeks visiting Jesus, and their view of what was early Christianity in relation to Plato and Aristotle. Uncle Jimmy won, as he trumped me on St Thomas Aquinas, which I hadn't read at the time.

In truth, Uncle Jimmy was a man of great learning: a man who was even learning Spanish at an advanced age. He was also humanitarian, humble, and helpful in all manner of things. I think it will be safe to state that we will never forget him, and we'll also never forget his great sense of humour too. He certainly broke down barriers with his humour, wit, intellect, and charm, and goes to a place that we can only wish to go to.
Possibly the last photo taken of Fr. Jim; with his good friend Fr. Tom Brennan at the provincial house, July 2012
Fr. Jim McKenna was Fr. Curran’s director during the latter part of his second stint in Louisiana. He always found Fr. Curran to be “peaceful, kind and helpful ... always a people's man ...always considerate of others, and I will miss him as an older priest friend.”

One former Salesian remarked, “He was father and mentor to many in our class and his memory still nourishes the soul.”

There were 2 Masses of Christian Burial for Fr. Jim. The 1st was at St. Jude Cathedral in St. Pete on Sept. 6, celebrated by Bishop Robert Lynch with a eulogy by Fr. Mike Conway. The 2d was at the Marian Shrine in Haverstraw, N.Y., on Sept. 8, celebrated by Fr. Tom Dunne with a eulogy by Fr. Tom Brennan.

Fr. Curran was buried on the 8th in the province's cemetery in Goshen.


       [1] In Salesian terms, an “assistant” is one who is present among the pupils outside the classroom, e.g. in the refectory, the playground, or the dormitory, to keep an eye on the youths, join in activities with them, offer guidance as may be needed, and “assist” them in any other way that may be called for.

        [2] Various documents supplied by Fr. Curran gave conflicting dates--July 15 and July 16--for his ordination. Recourse to the British Province has confirmed July 15, which also happens to have been a Sunday.

Sunday, September 2, 2012

Homily for 22d Sunday in Ordinary Time

Homily for the
22d Sunday
in Ordinary Time
Most unusual, but this weekend (Sept. 1-2, 2012) I didn't have an "outside" Mass assignment; thus no homily to prepare. Here's an oldie.
  
Aug. 31, 2003
Prayer over the Gifts
Good Shepherd, Tampa            

“Lord, may this holy offering bring us your blessing and accomplish within us its promise of salvation” (Prayer over the Gifts).

At Mass we listen to the word of God in the sacred scriptures.  But God also speaks to us thru the other texts of the liturgy.  There’s an ancient theological principle, lex orandi, lex credendi:  literally, “the law of prayer is the law of belief.”  In other words, how we the Church pray publicly is an authentic expression of our faith, a rule of faith, a statement of faith.  Hence Holy Mother Church, after the 2d Vatican Council most strongly encouraging a return to vigorous preaching of the word of God, doesn’t restrict that only to the readings at Mass but also allow homilies on other texts of the sacred liturgy.[1]  Hence also the Church strictly regulates the wording and the ritual of our public prayer; she is jealous to preserve what we hear, because, as St. Paul teaches, “faith comes from what is heard” (Rom 10:17).

In about 15 minutes we’ll make this prayer to God the Father:  “Lord, may this holy offering bring us your blessing and accomplish within us its promise of salvation.  Grant this thru Christ our Lord.  Amen.”  That prayer comes at the end of the rites by which we prepare the altar and our gifts for the Eucharistic sacrifice, and it’s called simply the Prayer over the Gifts.

The prayer is addressed to the Lord.  In most of our liturgical prayers, that means God the Father.  Jesus defined his mission on earth as showing us the way to the Father—read, e.g., his words to the Apostles at the Last Supper in John 14-17.  When Jesus taught us to pray, it was to his Father, our Father.  And so thruout the Mass we speak confidently to the lord of our lives, the creator of the universe, with words of adoration, of thanksgiving, of petition, of contrition.

This particular prayer, which is characteristic of all the prayers over the gifts, is a petition, a request:  “May this holy offering bring us your blessing and accomplish within us its promise of salvation.”

This offering is holy.  Why so?  Three reasons.  1st, because of who offers it; 2d, because of the One to whom it’s offered; 3d, because of what the offering will become.

Our offering is holy because it comes from God’s holy people.  God has consecrated us for his service.  He has made us his own.  He has given us a sacred rebirth as his children.  In the words of St. Peter and of one of the prefaces of the Eucharistic Prayer, he has made us “a chosen race, a royal priesthood, a holy nation, a people of his own” (1 Pet 2:9).  St. Peter also calls us “a holy priesthood to offer spiritual sacrifices acceptable to God” (1 Pet 2:5).  What I might offer to you—as alms, as hospitality, as gratitude, and so on—is holy if my motive is good.  What I might offer to Chico,[2] or you might offer to your family pet, is holy in the degree that you honor God for the loveliness of his creation.  A farmer’s or a gardener’s care for growing things, an astronomer’s study of Mars, is holy to the same degree.  So whatever we do for God, whatever we do in his name, is holy.

Our offering is twice holy because it’s offered to God, to the All Holy One, rather than to one of his creatures.  It’s sanctified by being set aside for his worship, for his glory, for his use; by being made his own in a way that you or Chico or your daffodils or Mars is not, just as we regard churches and shrines as holy places in ways that our homes and places of business are not.

What is it that we offer?  The prayer is described as “over the gifts.”  We offer bread and wine.  These are gifts in themselves, food (and the money that purchased them) that we might have kept for ourselves.  They’re also symbols because they are our nourishment.  Bread and wine are basic foods; they sustain our lives; and so they symbolize our lives.  We offer God not merely this little bit of bread—very sorry looking bread, to be sure—and wine, but even our whole selves.  (You’ve heard the quip that it takes more faith to believe that host is really bread than to believe that it becomes the body of Christ?)

We also offer God, thru the bread and wine, our thanks.  We imitate what Jesus did when he fed the hungry crowds and when he celebrated Pass-over with his disciples.  We thank God for all his saving activity in our lives and the life of the human race, especially for the death and resurrection of his Son Jesus Christ and our participation in Jesus’ death and life—the very participation that makes us and offering holy.

Our offering is thrice holy, finally, because of what it will become:  by the power of the Holy Spirit, the bread and wine will become the body and blood of Jesus himself.  Thus what we offer to our Father in heaven is truly his own Son, who died on the cross, who rose on the 3d day, who now reigns with the Father in heaven.  We unite our offering with Jesus’ self-offering, the offering that worked our redemption.  We can offer the Father nothing holier than his own Son, nothing more pleasing to him than his beloved Son.

“May this holy offering bring us your blessing,” we plead.  We ask, “Grant this.”  We have no power to bless ourselves, to redeem ourselves.  We rely upon the graciousness of the Lord:  May he bless us thru this offering, i.e., thru his Son’s sacrifice, thru his Son’s body and blood that will be given to us in the Eucharist.  May our participation in the Eucharist effect the pardon of our sins, the greatest blessing God can give us, and open our hearts to further blessings from the Lord.  In the words of St. Thomas Aquinas’s prayer of thanksgiving after Mass, “May this holy communion be for me…the source of an increase in charity and patience, humility and obedience, and of every virtue; a strong defense against the snares of my enemies, visible as well as invisible; a perfect calming of my passions, carnal as well as spiritual.”  Don’t we all desire such blessings?  We pray that our offering of the Eucharist—and our sharing in it—will produce such blessings in us because God is so gracious to us.

“May this holy offering accomplish within us its promise of salvation.”  I’ve already suggested in part what that means.  If the Eucharist is the living body and blood of Christ; if whoever eats his flesh and drinks his blood has eternal life—the scriptural theme that became familiar to us thru our gospel readings from John 6 the last 5 Sundays—then that is the promise of salvation:  eternal life, eternal union with God in Christ, eternal happiness.  We begin that by a corporeal union with Christ, his body and blood being our food, and that corporeal union leads to spiritual union.  Christ promises that this union will be perfected when he raises our bodies from the grave, as the Father raised his, never to suffer or die again, always to be at peace, in harmony, filled with joy in the presence of God and all God’s servants.

Our prayer is always made “thru Christ our Lord.”  We recognize that Jesus Christ is Lord, the same term of divinity we use to address the Father.  He is also our lord in the sense of teacher and master (cf. John 13:14).  He teaches us the ways of God; he commands us to walk in those ways if we would go with him to his Father’s home (cf. John 15:11-17).  We pray to the Father thru him as our intercessor, as the One who is always pleasing to his Father, the One who knows the Father’s heart best of all, the One whom the Father can’t refuse, the One who became a man like us and brings to the Father not just his humanity but our humanity as he intercedes for our pardon and our welcome into the Father’s family.

Our prayer concludes with your “Amen.”  The priest voices the prayer; your “Amen” ratifies it, makes it yours.  Amen means “so be it” or “yes!” and is easily the most important word you say at Mass, as many times as you say it.  May God indeed do all the marvelous works that will assure our salvation, thru Christ our Lord.


        [1] General Instruction of the Roman Missal (1970), n. 41.
        [2] Fr. Don Zarkoski’s dog, well known to the parishioners.

Homily for 21st Sunday in Ordinary Time

Homily for the
21st Sunday
of Ordinary Time
The last couple of weeks have been crazy-busy with photos to process, press releases to write, an issue of the Salesian Bulletin to get to press. So, a week overdue, here's last week's homily.

John 6: 60-69
Aug. 26, 2012
Christian Brothers, Iona College, N.R.
St. Timothy, Greenwich, Conn.

“This saying is hard; who can accept it?” (John 6: 60).

Which saying would that be?  Those who study the Sacred Scriptures are inclined to think that this phrase, this objection from Jesus’ disciples—note that it’s his disciples, those who’ve been following him and listening to his sermons for some time—refers to the 1st part of his discourse on the Bread of Life:  that Jesus’ word, his teaching, is the new manner in which God feeds his people, better and more effective for eternal life than the manna with which Moses fed the Hebrews in the Sinai desert.

They say that because the passage we read last week, vv. 51-58, seems to interrupt the flow between the rest of the discourse and this reaction; i.e., today’s passage follows naturally from vv. 22-51a.

At the same time, the Gospel of John as we have it now does include vv. 51b-58, which apparently is John’s version of the institution of the Holy Eucharist. John doesn’t include the Eucharist in his account of the Last Supper.  And our passage today about some, or even many, of the disciples reacting negatively to Jesus’ teaching can well be taken as a response also to Jesus’ demanding that we eat his flesh and drink his blood if we hope to reach eternal life.

As is very often the case when we read John’s Gospel, it’s not a question of choosing between one interpretation and another; John likes to leave us with both-and.  Both believing that Jesus’ teaching and nourishment surpass those of Moses—that Christianity has surpassed or perfected Judaism, which was THE issue for John’s readers at the end of the 1st century; and believing that the Eucharist is the very Body and Blood of Jesus Christ, are fundamental teaching for John and for the Church.  And both call for our response, our reaction:  “Does this shock you?  Some of you do not believe.  Do you also want to leave?” (6:61,64,67).

Jesus remarks to those who’ve been scandalized by his teaching, “It’s the spirit that gives life, while the flesh is of no avail” (6:63).  Recognizing that Jesus’ teaching is Spirit-filled, Peter responds on behalf of the 12:  “Master, to whom shall we go?  You have the words of eternal life.  We have come to believe and are convinced that you are the Holy One of God” (6:68-69).

This seems to be St. John’s version of Peter’s confession of faith, a parallel to the famous scene in Matthew’s Gospel when Peter proclaims:  “You are the Christ, the Son of the living God” (16:16), which draws Jesus’ response that he’ll build his Church upon Peter, the Rock, and give him the keys to the kingdom of heaven (16:18).  In John that commission to Peter comes after the resurrection, after Peter has recommitted himself to Jesus, and Jesus tells him, “Feed my lambs; tend my sheep” (21:15-17).

Each of us is asked the same fundamental questions.  Do we believe Jesus’ teachings?  Do we truly believe that his words are Spirit-filled; that they are life?  Will we remain with him, or will we walk away because his teachings are hard?

G.K. Chesterton famously observed that Christianity has not been tried and found wanting—in its substance, in its truth; it has been tried and found difficult—to practice.  It does demand of us real commitment:  to Jesus, to what he teaches, to the Church that is his body and that transmits his teaching from one generation to another and interprets that teaching, with his authority, in the context of new ages and new cultures.

A Catholic News Service story on Aug. 17[1] opened with this paragraph:  “The percentage of Catholics practicing their faith is declining almost everywhere around the globe.  Almost all bishops report it, but it’s difficult to prove statistically.”  The story detailed that, based on reports that the bishops of the world submit annually to Rome, a working document has been prepared for the next Synod of Bishops, whose topic will be the new evangelization—or, if you will, the re-evangelization of those peoples and cultures who have fallen away from belief or at least from practice of the faith.  According to this document, the bishops consistently describe “a weakening of faith in Christian communities, a diminished regard for the authority of the magisterium, an individualistic approach to belonging to the Church, a decline in religious practice, and a disengagement in transmitting the faith to new generations.”

That decline in practice and that individualism are pretty evident when we look around:  the numbers of baptisms, first Communions, confirmations, and marriages down; church attendance down; ignorance and even public dissent from basic church teachings—on doctrine, such as whether the Eucharist truly is the Body of Christ or is merely a symbol; on morals, notably about sexual behavior, so-called “gay marriage,” and abortion.  Regularly, we see prominent public figures (politicians, academics, writers, and at least one philanthropist—in the news just a couple of weeks ago[2]) describing themselves as good, practicing Catholics even as they lecture the bishops on what the Church teaches, or should teach if it would just get into the 21st century.  Recently we’ve heard the leading organization of Catholic nuns in our country say, in effect, to the Holy See, “How dare you find fault with how we live as religious and what doctrinal opinions we espouse!”

Even today’s Scripture selections give us a bit of an opportunity to reflect on the “hard teachings” of the Gospel.  You may have observed that the lectionary offers both a long and a short version of the 2d reading—not only here but also in the selections offered for the celebration of marriage, by the way.  That’s because it’s not fashionable nowadays, not politically correct, to take what Paul writes and deal with it head-on.  If it’s the inspired Word of God, then we have to wrestle with it, not ignore it and pretend it’s not there.  Taken as a whole, including the Eastern Mediterranean culture of the 1st century from which Paul was writing, the passage isn’t “male chauvinism” but a hard challenge to all of us to “be subordinate to one another out of reverence for Christ” (Eph 5:21), to be submissive to one another as to Christ, to love one another as Christ loves us—and he loves us enuf that he “handed himself over” for us, gave himself up in death, “to sanctify” us (5:25-26).  Even so should a husband love his wife, and a wife her husband—and a priest love his flock—all striving to foster the sanctity of the others.  “This is a great mystery, but I speak in reference to Christ and the Church” (Eph 5:32)—the last line of the reading.  It’s a mystery—which, by the way, is the Greek word for what Latin calls sacramentum, the precise word that the Vulgate uses in this verse—it’s a mystery that marriage is a reflection of Christ’s love for the Church and the Church’s love for Christ; a mystery that’s hard to live out in practice (as you know better than I do), which is why the permanence of marriage, the openness of marriage at all times to new life, the oneness of marriage (one man, one woman, made one in Christ)—all that is “a hard teaching” that causes some to walk away from the Church, and thus from Christ, who teaches the Church.

If we truly believe with St. Peter and the 12 that Jesus has the words of eternal life, that he is the Holy One of God, then we will read, study, meditate upon, and make our own his words:  the Gospels, the letters of Paul and the other apostles, Revelation; the Old Testament too; and the updating and practical application of all these to contemporary life by the successors of Peter and the 12 in the Church—the Church which remains ever subordinate to Christ her head (Eph 5:23).


               [1] Cindy Wooden, “Statistically speaking: Vatican numbers hint at fading faith practice.”
               [2] Melinda Gates.