Friday, February 29, 2008

Quote of the Day

[Transforming persons into little Christs] is the whole of Christianity. There is nothing else. It is so easy to get muddled about that. It is easy to think that the Church has a lot of different objectives -- education, building, missions, holding services. The Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became Man for no other purpose. It is even doubtful, you know, whether the whole universe was created for any other purpose. It says in the Bible that the whole universe was made for Christ and that everything is to be gathered together in Him.

C.S. Lewis

Hat tip: Retractiones

Thursday, February 28, 2008

The Age of the Laity?

Tom Loarie has an interesting article in the Catholic Business Journal "Are We Living in the Age of the Laity?"

Tom knows Fr. Michael Sweeney, who started CSI with me and is now President of the Dominican School of Philosophy and Theology. I've not met Tom yet but have heard of him from Fr. Michael who taught the Called & Gifted workshop that Tom attended.

Tom quotes Russell Shaw's excellent The Christian Laity in the Mission of the Church at great length. (we carry Shaw in our online bookstore). He then makes this startling statement: It is estimated that 33% of all parishes in California will be administered by deacons in ten years.

Really? I'll have to check that figure out. I know that the average parish in California has 10,000 people in it (as opposed to the national average of 3,500). So far haven't found any corroborating info on the internet. Anyone have wisdom to share on this particular statistic?

In any case, Tom sums it up this way:

here are three requirements for the laity to be involved in a fruitful way. The laity must:

1. Be well formed.

2. Use the gifts God has given them (“The Called and Gifted”). And,

3. Understand their purpose and the role they fill within the Church.

Loathe as I am to disagree at all with anyone who has the good taste and smarts to mention the Called & Gifted, I'd have to add a 4th point in first place.

1. Be intentional disciples of Jesus Christ in the midst of the Church.

Everything else follows: formation, discernment, mission.

Wednesday, February 27, 2008

The 8:1 Ratio: Where to Begin?

JohnG asks a fabulous series of questions in the comments on my The 8:1 Ratio post.

a href="This article leads to three questions :
- What is evangelization? (what must every one find in the Kerygma)
- How do you evangelize?
- Once a people is interested in Christ (or better touched), how do you teach him to help him to be a "living" christian?

I mean all that in the harsh conditions of our parishes where priests haven't time to do anything, and where lay people just know few things about their faith, including sometimes reincarnation, etc...

How to begin with?


You have just asked the questions that our 4 day seminar Making Disciples was created to answer.

Disciples, leaders, and vocations flow out of a life-changing relationship with Christ in the midst of his Church.
When Jesus asked Simon to “come, follow me,” Simon did not drop his nets to follow Jesus across Palestine for the next three years accidentally.
.
He did not become St. Peter unconsciously.

In the same way, the next generation of practicing Catholics, priests, religious, and lay leaders will not emerge accidently or unconsciously.

The non-negotiable foundation for Christian maturity and vocation today, as it was for St. Peter, is intentional discipleship.

Two keys to intentional discipleship are often missing in Catholic catechesis: pre-evangelism and initiatory catechesis
that asks for a deliberate personal response.

Making Disciples will help you:

Understand intentional discipleship as the source of spiritual life, and thus the foundation of all pastoral ministry

Understand why initial discipleship precedes catechesis and how life-changing catechesis builds on discipleship.

Learn how to listen for and recognize pre-discipleship stages of spiritual growth.

Learn how to facilitate the spiritual growth of those, baptized or not, who are not yet disciples.

Discover ways of articulating the basic kerygma that awakens initial faith in a gentle and nonthreatening
way.

Explore how to use these skills in a wide variety of pastoral settings: RCIA/inquiry , adult faith formation, sacramental prep, spiritual direction or pastoral counseling, gifts discernment.

Prayerfully reflect on your own journey of discipleship.


We are offering Making Disciples in three different locations this summer:

Benet Lake, Wisconsin - June 8 - 12

Colorado Springs, Colorado - July 27 - 31

Spokane, Washington - August 10 - 14

We have offered variations on this new seminar 5 times so far in very different setting and everytime the response has been electric. As far as we know, it is one of a kind and seems to name and clarify enormously the frustrations that almost all Catholic pastoral leaders have experienced in this area.

Making Disciples is ideal for anyone interested in evangelization: Pastors, Diocesan staff, DRE's, RCIA directors, spiritual directors, catechists, evangelists. All kinds of people will be there - including many who do not work for the Church but simply want to see the 8:1 ratio change.

Go here to read some of the reviews from last year.

We'd love to have you be part of the conversation.

Tuesday, February 26, 2008

Evangelization a Mandate, not a Choice

I came across an abbreviated report of a conference held in Rome at the end of January and beginning of February. Given the findings of the recent Pew Foundation report on the number of former Catholics in this country, it seems like a timely article. Here's the majority of the short article:
If a parish does not evangelize, it is nothing more than a building, said a Vatican official, who offered four practical steps for transforming a parish into a missionary center.

Archbishop Malcolm Ranjith, secretary of the Congregation for Divine Worship and the Sacraments, affirmed this at the end of January at a conference in Rome on "The Parish and the New Evangelization."

"Why should a parish be missionary," Archbishop Ranjith asked.

He explained that God's call of love mandates a missionary character for Christians: "Jesus loved his brothers and sisters to the extent that he was dedicated totally to their salvation -- this is the basis of evangelization."

The archbishop, who led the Diocese of Ratnapura, Sri Lanka, before being named to the Roman Curia, called evangelization a "sign of the maturity of our faith."

"The Church exists only if it evangelizes, and the same is true for the parish. If a parish does not evangelize, it is only a building," he said. “Evangelization is not a matter of free choice. It is an obligation of our faith, the perfect expression of our charity."

Eucharist-centered

Archbishop Ranjith highlighted the importance of the Eucharist for a parish focused on the mission.

"The Eucharist is at the center of evangelization," the archbishop affirmed. "The Eucharist must generate faith. In some parishes it is celebrated in such a manner that it does not generate faith."

The 60-year-old prelate also focused on the role of parish priests. He said that priests should understand their role by saying, "'I am useless by myself but useful in his hands.'"

Archbishop Ranjith also contended that parishes should not focus on their community alone, but "make a determined effort to reach the lost ones."

Hints

He offered some "practical steps" for giving parishes a missionary character.

"The parish community must move away from a maintenance model to a missionary model -- if the only thing we do is repair the buildings, this will kill us spiritually," the archbishop said.

Secondly, he continued, parishes need "to move away from a spirit of pessimism to a spirit of optimism." And he noted the danger of becoming the Gospel's example of a "lazy servant."

The third practical step dealt with the role of laypeople. Archbishop Ranjith encouraged priests who still think the “mission is the sole responsibility of clerics," and that "priests should decide everything by themselves" to "share with the laity."

“Each layperson is a potential missionary," he affirmed.

The fourth step was related to the third. The archbishop encouraged involving as many people as possible: "associations, groups, men, women, youth and even children -- and be courageous to go into uncharted areas, look for new methods and means."

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Praying for Our Enemies

"You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, and pray for those who persecute you, that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust." Mt 5:43-45

A friend of mine pointed out to me yesterday that often at Mass here in Colorado Springs (and I'm sure in many cities) we pray regularly for the men and women in our armed forces. This makes sense since there are so many military bases around the Springs, and about 40% of the population is former military members. He asked me, "how come we never pray for our enemies? I've never heard anyone pray for Osama bin Laden, or Kim Il-Sung, or FIdel Castro."

He caught me off guard. In the Masses in which I lead the prayers of the faithful, I try to include a wide variety of groups of people, and often look through the paper before Mass for ideas. I've prayed publicly for criminals, illegal immigrants to this country, and politicians, but somehow I had not thought to include terrorists, enemy combatants, members of the mafia, drug pushers, the fallen executives of Enron, or heads of state of the "axis of evil." It hadn't really crossed my mind.

Now that it has, I will try to include these folks in our public prayer. I'll probably preface such prayers with "Jesus taught us to pray for those who persecute us..." Why? Because I'm a coward. I suspect some people would take exception to prayers for terrorists and suicide bombers. Yes, the things they do are despicable (I was horrified at the recent report that two women with Down's syndrome were fitted with explosives that were detonated by remote control as they walked through outdoor markets).

Yet, do we believe in the power of prayer, or not? Do we believe that God's grace is effective and capable of transforming lives - even the lives of our enemies? What would happen if Christians who want a swift return of our troops from Iraq and Christians who want to keep our troops there until Iraq has a stable government all began praying for a change of heart for the terrorists? Jesus tells us to love our enemies and pray for those who persecute us. Is there any chance at all that He may know something that we do not? If we aren't willing to trust Him, is He really our Lord? I suppose this is nothing new. He said to his own followers, "Why do you call me, 'Lord, Lord,' but not do what I command?" Lk 6:46

Perhaps, however, it's time for us to change, and to take Him at His word.

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Catholic Quote of the Day

For many of us in mid-life and mid-stream, who are caught up in a particular long obedience and yet (Lord willin' as they used to say in MIssissippi) have many miles to go before we sleep, this wonderfully apt quote from St. Teresa of Avila speaks to our condition. Or at least to mine. The famous bookmark.


"Be not perplexed, be not afraid, everything passes.
God does not change. Patience wins all things.
He who has God lacks nothing.
God alone suffices.

The 8:1 Ratio

The Washington Times is taking a particularly bleak view of the Pew study of American religious practice that came out yesterday.

The title: "Catholic Tradition fading in the US"

The first sentence:

:"Evangelical Christianity has become the largest religious tradition in this country, supplanting Roman Catholicism, which is slowly bleeding members, according to a survey released yesterday by the Pew Forum on Religion and Public Life."

I think the story really should have been titled "Mainline Protestant tradition fading in the US" - but I guess that's not a surprise anymore.

But this figure did startle me: In 1957, 66% of Americans were members of mainline Protestant churches. 50 years later, only 18% are part of mainline Protestantism. Now that's what you call a major fade!

"There is no question that the demographic balance has shifted in past few decades toward evangelical churches," said Greg Smith, a research fellow at the Pew Forum. "They are now the mainline of American Protestantism."

The overall percentage of Catholics hasn't changed that much in recent years - but if we weren't losing so many members, we'd be growing dramatically and make up 33% of the country, not 23%!

So the real story is complicated:

In the US, religious affiliation is anything but steady state.

No single religious tradition enjoys the sort of hegemony that mainline Protestantism enjoyed 50 years ago.

Mainline Protestantism had collapsed into a death spiral.

Evangelical/Pentecostal Protestantism, which was practically a sect 50 years ago, has replaced it as the largest and most influential form of Christianity in the US.

Catholic numbers have remained relatively constant because their massive losses (1/3) have been offset by a significant number of converts and huge Hispanic immigration.

Catholic losses are supplying two groups: evangelicalism (almost 5% of US population are Catholics who have become evangelicals) and the non-practicing (5% of US population are Catholics are not affiliated with any religious tradition).

For every US evangelical/Pentecostal who becomes a Catholic (roughly 1.8 million), 8 American Catholics have gone in the other direction (roughly 14 -15 million). The 8:1 ratio.

The disproportion is even greater among Hispanics. 20% of Hispanic US Catholics become evangelicals or Pentecostals.


Those who consistently evangelize, "win" in a culture in which individuals tend to "re-choose" their religious affiliation as adults.

The Kingdom Without the King

Rich Leonardi, over at Ten Reasons, has an interesting post on "Regnocentrism" and Pope Benedict's response to in his book, Jesus of Nazareth.

"Renocentrism" is Leonardi's term for what I call "Reign of God theology". I've posted about it before on other blogs (before ID existed). As Pope Benedict puts it:

Since that time, a secularist reinterpretation of the idea of the Kingdom has gained considerable ground, particularly, though not exclusively, in Catholic theology. This reinterpretation propounds a new view of Christianity, religions, and history in general, and it claims that such a radical refashioning will enable people to reappropriate Jesus' supposed message. It is claimed that in the pre-Vatican II period, "ecclesiocentrism" was the dominant position: The Church was represented as the center of Christianity. Then there was a shift to Christocentrism, to the doctrine that Christ is the center of everything. But it is not only the Church that is divisive -- so the argument continues -- since Christ belongs exclusively to Christians. Hence the further step from Christocentrism to theocentrism. This has allegedly brought us closer to the community of religions, but our final goal continues to elude us, since even God can be a cause of division between religions and between people.

Therefore, it is claimed, we must now move toward "regnocentrism," that is, toward the centrality of the Kingdom. This at last, we are told, is the heart of Jesus' message, and it is also the right formula for finally harnessing mankind's positive energies and directing them toward the world's future. "Kingdom," on this interpretation, is simply the name for a world governed by peace, justice, and the conservation of creation. It also means no more than this. This "Kingdom" is said to be the goal of history that has to be attained. This is supposedly the real task of religions: to work together for the coming of the "Kingdom."


A quick and dirty take on some of the assumptions of this understanding of the mission of Christ and the purpose of the Church would be:

1) multiple economies of salvation (Jesus is salvific only for Christians at best);

2) repudiates the crucifixion as in any way redemptive because that would place an act of violence at the very center of God's purposes;

3) asserts that the Incarnation is an end in itself (God just wanted to share human life so much) and that objective redemption was not the purpose of Jesus' earthly life;

4) regards Jesus not primarily as Savior but as Announcer/Prophet of God's reign;

5) regards the Church strictly as a prophetic servant of the Reign of God which is independent of the Church and much more important; and

6) understands liturgy as a celebration of community which prepares us to go out and work for God's reign.

As Pope Benedict points out: "But the main thing that leaps out is that God has disappeared; man is the only actor left on the stage."

The Kingdom without the King. Instead of the Kingdom flowing out of relationship to the King.

Of course, much of the impetus behind the development of "reign of God" theology was an experience of an impotent/corrupt/self-satisfied local Catholic community who did little or nothing to aid the poor and aided and abetted their oppressors. The King was sacramentally present but the fruit of a transforming relationship was not.

According to Mission of the Redeemer, 16, the Kingdom ( Reign) of God is already present in the person of Jesus. It is slowly established in humanity and the world through “a mysterious connection with him.”

What is that mysterious connection? One of the main ways the kingdom is established is through the life-changing fruition of sacramental grace in the lives of individuals and then whole communities (often sparked by and fostered by those same individuals whose charisms and vocations emerge out of a living relationship with Christ).

Changing structures of injustice takes a long, anointed, patient, enduring, sacrificial obedience in the same direction. To change large scale, complicated structures of injustice takes many such people who engage it as a personal vocation and spend their lives doing so because Christ has called and is sustaining, inspiring, and guiding them.

The Kingdom emerges out of obedient relationship with the King.

Monday, February 25, 2008

The Mom's William Tell Overture

LOL!

(hat tip Clarity's Place)

When You've Lost 10% . . .

10% of all Americans are EX-Catholics.


Did that get your attention? Where did I get this? Is it true? What does it mean?

Via Time:

"The report, released today by the Pew Forum on Religion & Public Life, is the first selection of data from a 35,000- person poll called the U.S. Religious Landscape Survey. Says Pew Forum director Luis Lugo, Americans "not only change jobs, change where they live, and change spouses, but they change religions too. We totally knew it was happening, but this survey enabled us to document it clearly."

According to Pew, 28% of American adults have left the faith of their childhood for another one. And that does not even include those who switched from one Protestant denomination to another; if it did, the number would jump to 44%. Says Greg Smith, one of the main researchers for the "Landscape" data, churn applies across the board. "There's no group that is simply winning or simply losing," he says. "Nothing is static. Every group is simultaneously winning and losing."

The percentage of the American population that is Catholic has remained fairly constant but that stability hides a lot of change:

"The Pew report shows that of all those raised Catholic, a third have left the church. (That means that roughly one out of every 10 people in America is a former Catholic, and that ex-Catholics are almost as numerous as the America's second biggest religious group, Southern Baptists.) But Catholicism has made up for the losses by adding converts (2.6% of the population) and, more significantly, enjoying an influx of new immigrants, mostly Hispanic."

Of those Catholics who leave, almost half joined Protestant groups. About half of ex-Catholics have no affiliation with organized religion, the Pew survey found, while a small percentage chose other faiths.

No wonder practically every cradle Catholic in American has a long list of family and friends who no longer practice. (I've been keeping count of those cradle Catholics I met who have never left the Church and all of whose siblings never left. After asking thousands of people about this, I think I have found 20.)

For more on this see my post: The 8:1 ratio.

Other fascinating results:

1) There have been many complaints about the "feminization" of Catholicism in recent years about St. Blog's and often the Orthodox are held up as a more masculine alternative:

According the the Pew poll - ALL forms of Christianity in the US are majority female.

Both the Catholic, Orthodox, and mainline Protestant communities are 54% female, Evangelical Protestants are 53% female, and Mormons (stunningly) are 56% women. Traditional black churches top out at 60% female.

If you want a majority male religion in the US, you need to look at Judaism (48% women), Buddhism (47%) Islam (46%) and Hinduism - the ultimate testosterone zone at 39% female membership.

2) Catholicism is dramatically less "white" that any other form of US Christianity at 65% Anglo.
Evangelicalism is 81% white, mainline Protestantism is 91% white (!!!!), and the Orthodox are 87% white.

3) Overall percentages:

Evangelical Protestants are the largest single group in the country at 26.3%
Catholics are second at 23.9%
Mainline Protestants are third at 18%
Historically black churches at 6.9%

Nearly 50% of Americans have left the faith tradition of their childhood. No wonder stories of conversion from X to Y are so common in our culture.

Because in the US, the classic Catholic working assumption that "inculturating" a child into the faith of its parents will ensure that it will follow that faith in adulthood is clearly not taking into account an enormously powerful cultural tide.

Notice that 2.6% of US Catholics are converts - an amazing figure compared to the rest of the world. To hold our own, we must evangelize.

Because in the US, God has no grandchildren.

It's Mission Time . . .

Missioning tonight. And all week

In Colorado Springs at Holy Trinity Church. The first night of a 4 night Lenten mission with Fr. Mike Fones.

We'll also be doing a Lenten mission next week at Corpus Christi parish here in Colorado Springs.

Be sure and say "Hi" if you are an ID reader.

So I Will be at home for the next 10 days and you can expect more blogging - once I've reviewed and refreshed my grasp of the mission!

The Church: Lean and Mean, Big and Messy, or Huge and Holy?

The Gospel for today issues a challenge to us - as always. It's Luke's version of the rejection of Jesus as a prophet by the people of his own hometown, Nazareth. The crowd turns on him pretty dramatically after Luke mentions that "all spoke highly of him and were amazed at the gracious words that came from his mouth" (Lk 4:22).

Several commentators I read this morning indicate that the turn of events hinges on the stories that Jesus tells in this pericope. In both cases, prophets of God are sent to minister to Gentiles, even though the need for the same ministry among the chosen people was great. Jesus identifies himself as a prophet who will reach beyond the religious boundaries of Judaism. This incensed a people who felt that they were the chosen of God, and who though of Gentiles, as one commentator quoted, as being "created as fuel for the fires of hell."

I mention this because I have read and heard of Catholics who long for a smaller, holier Church. They look at the exodus of Europeans from their parishes in the wake of growing secularism, and basically say, "good riddance." And while Jesus advises his disciples to shake the dust of towns that reject the the apostles and Gospel from their sandals (Lk 9:5), he also tells parables of God seeking out the lost (Lk 15).

The Church exists to evangelize, according to Pope Paul VI
Evangelizing is in fact the grace and vocation proper to the Church, her deepest identity. She exists in order to evangelize, that is to say, in order to preach and teach, to be the channel of the gift of grace, to reconcile sinners with God, and to perpetuate Christ's sacrifice in the Mass, which is the memorial of His death and glorious resurrection. (Evangelii Nuntiandi, 14)

If people leave the Church in the wake of advancing secularism - or for whatever reason - we dare not simply accept that situation. I can not reconcile the command to love my neighbor and the willingness to let them leave the embrace of the Church. The temptation is to convince myself that they have knowingly rejected the Gospel, when, in fact, they may never have been fully evangelized in the first place.
For the Church, evangelizing means bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new: "Now I am making the whole of creation new." But there is no new humanity if there are not first of all new persons renewed by Baptism and by lives lived according to the Gospel. The purpose of evangelization is therefore precisely this interior change... (Evangelii Nuntiandi, 18)
The questions that each of us must ask ourselves is, "have I undergone such a conversion?" As parishes, we must ask ourselves, "do we reflect the kind of transformed life that is itself a sign of transformation and new life?" (E.V., 23) The proof of my having been evangelized is that I now desire to share the good news I have received with others. This makes perfect sense. I remember the summer day in 1977 when I learned I had been accepted as a member of the McDonald's All-American marching band. It meant I had free trips to New York, Chicago, Los Angeles, along with opportunities to make great music, meet kids from all over the country, and get to do some great sightseeing in those three cities. I had opened the letter from the McDonald's corporation fully expecting a rejection. In fact, I had even forgotten auditioning by tape some eight months previously. I couldn't wait to tell someone - anyone - and I was home alone, and it seemed that all my friends were away from their homes. It was a good hour or more before I could share my "good news," and I thought I was going to explode!

Pope Paul VI put it this way,
Finally, the person who has been evangelized goes on to evangelize others. Here lies the test of truth, the touchstone of evangelization: it is unthinkable that a person should accept the Word and give himself to the kingdom without becoming a person who bears witness to it and proclaims it in his turn.
I believe we have to take evangelization and conversion much more seriously - beginning with our own deepening conversion to the Lord. As a friend of mine is fond of saying these days, "What - or who - is your God?" The more I focus my life on Jesus, God incarnate, and seek to worship Him alone, the more His grace will transform me and prepare me to evangelize with my life and my words. God's desire for His Church, I believe, is that it be both huge (even universal) and holy - a spotless bride.

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Sunday, February 24, 2008

Johnny and the Church Cats

A mother looked out a window and saw Johnny playing church with their three kittens.

He had them lined up and was preaching to them. The mother turned around to do some work. A while later she heard meowing and scratching on the door.

She went to the window and saw Johnny baptizing the kittens.

She opened the window and said, "Johnny, stop that! You'll drown those kittens."

Johnny looked at her and said with much conviction in his voice:

"They should have thought of that before they joined my church."


thanks, Pat!

Saturday, February 23, 2008

Millennials and the Priesthood

Cheryl Hall, a business columnist for the Dallas News, wrote an article on Millennials that caught my attention. Millennials are the kids who were born after 1980. You may remember them as the generation whose parents (baby boomers) had the first "baby on board" signs hanging on the rear windows of their mini-vans. Their childhood was much more highly structured than mine, and featured "play dates," Mozart in the womb, more organized sports option, and much more affirmation than Gen-Xers, who could be stereotyped as the latchkey kids.

Problem is, all that affirmation and coddling is having a negative effect in their work performance.

Owen Hannay is the 45-year-old principal of Slingshot LLC, whose Dallas agency is known for its leading-edge marketing. He's put a moratorium on hiring Millennials, the newest cohort to enter the workplace.
It's not that millennials lack the creative genius or technological know-how that he's looking for. Far from it, he says. It's more that they lack the real-world grounding it takes to deal with responsibility, accountability and setbacks.

"They wipe out on life as often as they wipe out on work itself," says Mr. Hannay, who let go more than a dozen millennials from his 130-person staff over the course of 2006.

That's when he stopped hiring them. "They get an apartment and a kitty, and they can't cope. Work becomes an ancillary casualty. They're good kids with talent who want to succeed. That's what makes me nuts."

All true, says Ms. Looney, a certified reality therapist and retired director of children and family ministry at St. Michael and All Angels Episcopal Church. And many employers are backing away from hiring them because they're so high maintenance.

"They've been overparented, overindulged and overprotected," she says. "They haven't experienced that much failure, frustration, pain. We were so obsessed with protecting and promoting their self-esteem that they crumble like cookies when they discover the world doesn't revolve around them. They get into the real world and they're shocked.

"You have to be very careful in how you talk to them because they take everything as criticism."..."If you want to get the best out of the millennials, you have to invest in them. You have to give them a mentor to teach them how to navigate the adult world," Ms. Looney says. "You have to tell them in black and white what your expectations are for them and what the consequences will be if they don't meet those expectations."

"These are kids who have a bunch of participation awards. They think they should be rewarded for showing up at work. You have to say, 'No, no darlin'. You're paid to show up. But you have to do a good job to get a raise.' "

Employers need to play to this group's significant strengths. Millennials are highly educated, well-traveled, goal-oriented, technologically superior and great team players.

While making generalizations about any group of people, especially when the group is simply formed by age, is a tricky proposition, it's still kind of interesting to muse on what Millennial seminarians and pastors might be like. Perhaps we can make sure their formation addresses some of these issues.

For example, if millennials work well with others, that may bode well for the next crop of priests. They may be more likely to work as a team with their staff and with the lay members of their parishes. Their technological savviness may be a boon in parishes that have been slow to consider the use of the internet, podcasts and blogs for connecting with parishioners and for the purpose of evangelization. Their creativity might translate into better preaching and teaching.

On the other hand, they are not likely to meet much criticism in seminary, nor are they likely to find failure. Seminaries may be a bit over-anxious to make sure that a fellow passes his courses and is ordained, since there's such a lack of priests in most dioceses. And what happens when Fr. X becomes a pastor, and various parishioners come to him with competing demands and expectations that conflict? Or what happens to Fr. Y when the full weight of his responsibility hits: daily preaching, counseling, teaching, sick calls, hospital anointings, parish and finance council meetings, chancery meetings, etc.? Every pastor I know has to face criticism and comparison with the previous pastor.

One possibility might be to make sure that Millennials have mentors. We might naturally expect the mentor to be a priest, and often that is the model - a newly ordained priest is placed with an older priest who can help show him the ropes. Unfortunately, those mentor priests are seldom if ever trained as a mentor, and may have precious time to devote to mentoring. It doesn't seem to be much of a priority. And mentoring goes way beyond spiritual direction. It would have to address the reality that a priest is to be a man of God for others. That may be hard for men whose self-esteem was nurtured in an artificial way as children, or who were given the impression that life really was about them and their needs.

Mentoring should include an understanding of the difference between collaboration and delegation, the mission of the Church and the role of the laity in it. The newly ordained will likely need to know how to work with pastoral councils, including the importance of having a pastoral plan.

And finally - but most importantly - the mentoring should help the young priest focus on the importance of his own discipleship, which may have been lost somewhat in the overly academic environment of the seminary.

It would be interesting to pursue the possibility of training mentors specifically to work with the newly ordained. Some would be priests, of course, but why not also deacons and theologically trained lay men and women? This might be one way a diocese invests wisely in her priests, and may avoid lots of heartache down the road for both the ordained and the laity.

Pundamentals of Life

Energizer Bunny arrested. Charged with battery.
A man's home is his castle, in a manor of speaking.
A pessimist's blood type is always B-negative.
My wife really likes to make pottery, but to me it's kiln time.
Dijon vu. The same mustard as before.
A Freudian slip is when you say one thing but you mean your mother.
Shotgun wedding: A case of wife or death.
I used to work in a blanket factory, but it folded.
Electricity comes from electrons. Does morality come from morons?
A hangover is the wrath of grapes.
Is a book on voyeurism a peeping tome?
Dancing cheek-to-cheek is really a form of floor play.
Sea captains don't like crew cuts.
Does the name Pavlov ring a bell?
A successful diet is the triumph of mind over platter.
A gossip is someone with a great sense of rumor.
Without geometry, life is pointless.
When you dream in color, it's a pigment of your imagination.
Reading whilst sunbathing makes you well-red.
When two egotists meet, it's an I for an I.

hat tip: Pat A.

Friday, February 22, 2008

Prayer request!

Brothers and sisters in Christ. I ask you to join the Western Dominican friars in a novena for one of our members, Fr. Thomas Kraft, OP. He is a few years older than me, and was recently diagnosed with stage four cancer. The cancer is not only
in his lower esophagus and upper stomach, but has also been found in his liver. Our Provincial, Fr. Emmerich Vogt, OP is asking all of the brethren to pray a Novena for Fr. Thomas to Mother Teresa. Tom has known with her priests and sisters for many years and has great devotion to her.

The novena will begin this Monday, February 25. I thank you for joining us in prayer for this wonderful priest. I have included a little biography of Fr. Tom below the prayer asking for Bl. Teresa's prayers.

Prayer for Canonization of Mother Teresa

Jesus, you made Blessed Teresa of Calcutta an inspiring example of firm faith and burning
charity, an extraordinary witness to the way of spiritual childhood, and a great and
esteemed teacher of the value and dignity of every human life. Grant that she may be
venerated and imitated as one of the Church's canonized saints.
Hear the requests of all those who seek her intercession, especially the petition I now
implore: the healing of Fr. Tom Kraft, O.P.

May we follow her example in heeding Your cry of thirst from the Cross and joyfully loving
You in the distressing disguise of the poorest of the poor, especially those most unloved
and unwanted.

We ask this in Your name and through the intercession of Mary, Your Mother and the
Mother of us all. Amen.

Fr. Tom Kraft, O.P. was born and raised in Spokane, WA. He is the second of four children born to Gene and Julia Kraft. As a grade school boy, he was blessed to live across the street from the Poor Clare monastery, where he served Mass for many years. The nuns were and still are a powerful spiritual influence in his life. Just two blocks down the street from the Kraft residence is the parish of St. Francis of Assisi. There, Fr. Tom enjoyed going to grade school and participating in all the activities of the parish and school. He delighted in serving mass and meeting many Franciscans, who were a positive influence in his vocation.


Fr. Tom attended a Jesuit preparatory school followed by two years at Gonzaga University and three at Eastern Washington University. Since grade school, he felt the call to be a priest and seriously considered entering the Franciscans while at the University. After graduating from college, he was blessed to work in a volunteer program in the archdiocese of Seattle. By the grace of God, he lived close to the Dominican parish, Blessed Sacrament, where he attended Eucharist. After Mass one day, a Dominican asked him if he had ever considered becoming a Dominican priest. He did not know what it meant to be a Dominican. Over the course of the year in Seattle, he was drawn to the Dominicans and the priesthood. After being accepted, he entered the novitiate in 1977, made vows in 1978, and was ordained a priest at the Oakland Cathedral in 1986.

His first assignment was at the Arizona State University Newman Center. There he found a wonderful ministry to the college students; he loved working with young Catholics. He continued his service to students by serving six years at the University of Utah Newman Center.

One of his interests was the Spanish language; he studied the language as a hobby. Soon he desired to study full time and was given permission to study Spanish in Bogotá for seven months. After completing his studies, he was blessed to be assigned to the new Dominican mission parish in Mexicali, Mexico where he worked for eight and half years. He treasured the years of serving the poor and needy of Mexico.

After such a unique assignment, he decided to get back into Newman ministry and was assigned to the University of Washington Newman Center for three superb years.

During this time his mother died of cancer and his father’s health began to fail. He decided to request a year to be close to his father so he is presently serving in University Ministry at Gonzaga University in Spokane, WA. There he is the coordinator of a retreat program and faith sharing groups among the students.

Fr. Tom loves the Dominican life and preaching. He lives the Dominican motto of contemplare et contemplada aliis tradere: to share with others the fruits of your contemplation.

The Holy Father and US Politics

John Allen has an interesting little reflection on what Pope Benedict may say in the U.S. that could have an effect on the elections coming up in November. Will he say anything to indicate he favors one candidate over another, or one party over another?

Allen points out that if Pope Benedict XVI talks about the right to life, that that would favor John McCain, should he receive the Republican nomination, whereas if he speaks about ending the U.S. involvement in Iraq, that would favor whatever Democratic candidate emerges. Most likely, he'll discuss both. It's no secret that the Vatican sees both parties as significantly flawed, Mr. Allen points out.

He concludes his comments with what I hope more Catholics take to heart. That if we want our society to change, that change will be much more likely to happen if we Catholics begin living our faith and become leaven in our places of work, our schools, our parishes, and in our political parties.

In light of these considerations, I suspect the political subtext of Benedict’s April trip is unlikely to have much to do with the dynamics of the ’08 elections, since the Holy See, in tandem with many American Catholics, regards both parties as flawed. Instead, I suspect Benedict is likely to try an “end-run” around partisan politics, and talk instead about the formation of a Catholic culture in the United States capable of acting as a “leaven” within the existing formations, trying to transform them from the inside out.

That’s a more ambitious, and long-term, aim than sending signals about McCain, Obama or Hillary, but it’s likely to be Benedict’s message. What the pundits and spin-doctors do with it, of course, is another question.

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Charisms, Healing, & Discernment Resources

Off to the great Salt Lake for the weekend. Back Sunday.

Meanwhile, since there is a really good conversation doing on about healing and the charisms on the post on Raising the Dead and the Kingdom of God below, I thought I would point out the obvious.

Many of the questions about charisms and healing below are addressed in our Called & Gifted workshop. You can either attend a live workshop (check out our calendar here) if we are offering one near you or you can get it on CD (be sure and get a copy of the Catholic Spiritual Gifts Inventory which is an important part of the process and normally taken by everyone who attends a life event).

We also have lots of other discernment resources in English and Spanish in our webstore.

Discerning charisms is a great Lenten exercise!

The New Evangelization is Alive and Well in Soho

One remarkable initiative in England is happening at St. Patrick's Church in Soho, London: St. Patrick's Evangelization School. (SPES) At. SPES, young adults spend 9 months being formed spiritually and in terms of the New Evangelization. It is one of the very few programs of its kind in the UK and is parish-based.

Anyway, I came across the SPES student's blog (Hope in the Heart of Soho) and this description of an outreach in the north of England that took place last May:

Christ Alive in the North

We're just back from a weekend up north, staying with Fr. Richard Aladics in Huddersfield. He's on his own in an area that is largely lapsed (and also the product of a drug and binge drinking mentality) and he feels that if he is to do anything significant there then he needs the help of a community. 'It's not a parish, this - it's missionary territory.' On Friday he held a prayer and healing hour in his church, and we spent the morning handing out flyers as he processed through the streets blessing them with Holy Water and saying 'May the peace of Christ reign here!' We also handed out flyers at the local Catholic primary school. For the prayer and healing hour Fr. Richard heard confessions as we prayed before the Blessed Sacrament, and then he blessed individual people with the Blessed Sacrament as they came up. He said to us there were more parishioners there than at any other event he had held in the parish.

On Saturday we went to Bradford to help the Franciscan Friars of the Renewal with their event: Christ Alive in Bradford! A tent had been put up in the green, in which there was an afternoon of talks, testimonies, adoration, a May Crowning of Mary, and praise and worship. Fr. John Wilson from Leeds gave a particularly good talk on the Eucharist and the family, stressing the importance of families spending time together and praying together. The weather was not on our side for most of the day, but that did not stop the friars and the rest of us from going downtown to invite people to the event. A few people came to the tent from off the streets, merely because they were curious, but left noticeably changed. It was a wonderful event and hopefully the first of many like it.


There are a number of these wonderful schools of evangelization around the world where young adults can live in community and receive both personal formation and formation for evangelism. I've blogged on some of them before here.

But how important it is for those of us who haven't had that opportunity to also have some experience of true Christian community, apostolic formation, discernment, and mission. And the parish is the only place where 99% of us will ever experience anything like it.

At St. Patrick's, prayer and mission is at the heart of everything. Eucharistic Adoration takes place from 11 am to 6 pm everyday and Mass is celebrated in Portuguese and Chinese. And there is a school of evangelization right at the heart of things. This is a very tough neighborhood. At least 1000 addicts and 60 brothels are found within the parish. But the parish has responded in some very creative ways, including the SOS Prayerline, operating at the top of the church's Victorian tower, in which the School of Mission students take the time to pray with and for the callers. The telephone line is open from 7pm to 11pm seven days a week (0011-44-20- 7434 92111). It is not a counselling service but rather a service that helps callers offer their prayers and petitions of all kinds to God, who is exposed in the Blessed Sacrament in the room where the telephones are answered.

Another move that met an important need in London was the 2003 opening of St Patrick's London Fertility Care Centre, offering expert help to individuals and couples seeking alternatives to artificial contraception and artificial reproductive technologies.

For more on St. Patrick's and its remarkable pastor and community, check out this article in the May, 2005 edition of AD 2000.

Thursday, February 21, 2008

Raising the Dead and the Kingdom of God

It has happened throughout Christian history. St. Dominic raised a Roman boy from the dead in front of a number of highly intelligent witnesses, for instance. We have their testimony which has been preserved as part of his canonization process. It is the experience of the resurrection power of Jesus Christ breaking through at its fullest.

But here's a medically documented story from February 1, 2008 news story on Palm Beach, Florida television station WSVN. (Hat tip: Mark Shea)

A well-known, local cardiologist tells the story:

Jeff Markin: "I drove to the Garden's Hospital, went in, took out my wallet and fell on the floor with a massive heart attack."

For 40 minutes doctors and nurses in the ER tried to revive him. When they couldn't get his heart started again they called for Dr. Crandall, who was doing rounds in the hospital at the time.

Dr. Chauncey Crandall: "As I entered the ER it was like a war zone. Here was this lifeless body on a stretcher."

The doctor couldn't do anything and could only confirm what everyone already knew, Jeff was dead. He had gone almost an hour without a heartbeat, and his body was starting to decompose.

Dr. Chauncey Crandall: "His face, his arms, his legs were pitch black with death. I said, 'Let's just call the code, let's end it because there's no life left.'"

As Dr. Crandall turned to leave, he says he got another call this time, a call from God to pray.

Dr. Chauncey Crandall: "A voice told me to turn around and pray for that man. I looked down at the body, and I said, 'Lord, what can I pray for this man? He's gone.' All of a sudden these words came out, 'Father, I cry out for this man's soul, if he does not know, you raise him from the dead.'"

Despite protests from doctors and nurses who were preparing Jeff's body for the morgue, doctor Crandall insisted they shock him one more time.

Dr. Chauncey Crandall: "So that doctor came over with those paddles and blasted that man and, all of a sudden, instantly a perfect heartbeat came up on the monitor. The stomach started moving, the chest started moving. This man started breathing on his own, and I said, 'This man has been prayed for, he has been brought back from the dead by prayer in the name of Jesus.'"


snip.

He woke up to a second chance, one that can't be explained by medicine or science. As Dr. Crandall puts it, the only answer is divine intervention.

Dr. Chauncey Crandall: "You are speaking to a scientist, a cardiologist, someone who loves medicine. I've never, ever seen this. There are always people that do not believe these events, and I will just tell them that it did happen. It was a real story, a real life that was restored."


What is interesting is that Dr. Crandall also mentions in the interview that he routinely prays for his patients.

Dr. Chauncey Crandall: "If you come in with a problem into our service, we are definitely going to treat you with conventional medicine, but we are going to believe it too. We are going to attack it with conventional medicine, and we are going to attack it with prayer."

He calls himself the Christian physician because he prays with each heart patient he sees at his Palm Beach practice. The difference, he says, is dramatic.

Dr. Chauncey Crandall: "The reason I pray for people is because I found, early in my trained practice, that there were miracles, unexplained healings."


The healer with a charism of healing. We've heard these kinds of stories from other medical professionals who exercise their professional skill and the charism of healing together and who see astonishing clinical results that definitely transcend the clinical norm. And I've met priests who are used in this way, through the sacramental ministry and outside of it.

My brother, who is a chiropractor who seems to also have a charism of healing, has a remarkable tale, which I've told before in my series on Independent Christianity.

Last summer he accompanied a team of volunteers from his evangelical church to build a house in an extremely poor Indian village in southern Baja. My brother is an experienced chiropractor who has pioneered new techniques and traveled around the world teaching them. Gary was treating local people when a frail woman was brought in who had suffered from a serious and very painful dislocation of the elbow for 3 years. Gary hesitated. There was no way to obtain an x-ray. Treating such a neglected injury in a woman who was already fragile without proper diagnostic tools is very tricky and he was afraid that he would hurt her. As he struggled to decide what to do, a local Protestant pastor suggested that he pray. Gary did so, asking that the bones align themselves properly.

My brother said that the woman’s arm started to quiver and then, with a loud pop that was heard all over the room, the elbow slipped into place by itself. The woman had full strength almost immediately. The visiting team asked the woman to share her healing with the teen-agers on the trip so that they would know that they could expect great things from God. My brother joyfully summed it up this way: “The whole experience was what church should be like.”


I once did a gifts interview with a woman who had had a international healing ministry for 30 years and described the experience of seeing the dead raised. I, of course, tried to affect a calm, matter of fact professional air about the whole thing and asked simply. "Hmmm. Raising the dead? Can you describe what you did and what happened step by step?"


Dang if she didn't want to talk about it but really wanted to talk about something else. Bummer.

There is such a need for the healing ministry out there. If you are interested in getting some top notch training in this area, I'd like to suggest the Institute for Christian Ministries in Seattle. Founded by a Dominican friar, Fr. Leo, who lived in the same priory with Fr. Michael Sweeney at Blessed Sacrament parish in Seattle, ICM combines the best of professional pastoral care with a confidence in the supernatural power and love of God to heal. The Formation in Healing Ministry Program is a portable two year training that produces teams of three who pray in a direct and sustained way for those sick in body, heart, or spirit.

During my Seattle days, I interviewed dozens of ICM alumni and so I have some sense of the remarkable things that happen when they pray. Fr. Mike brought the Formation in Healing Ministry Program into the Newman center in Eugene when he was pastor and had a wonderful experience with it.

As Fr. Leo used to say " wherever God's love is present, healing occurs." This is one big incentive for discerning the charisms you have been given and for facilitating the discernment of others. All the charisms are healing in the broader sense because all of them make God's love present. And then some in our midst are given the specific, narrow gift of healing and restore life and hope to so many.

Luke 10:9: "Cure it those who are sick and say, The Kingdom of God is very near to you."

Hungry for Spring?



This gorgeous photograph of a hummer enjoying a Lucifer Crocosmia (one of Fr. Mike's favorites from his gardening days in Eugene and one he has recommended to me) was the 2007 winner of the Dutch Gardens Best Flower Portrait.

I see Fr. Mike's point. Guess I'm going to have to plant me some Crocosmia this year. And consider my hummer-garden options.

This Weekend

Fr. Mike is due back in CS today from his missioning sojourn in Texas. Which allows him one blessed and badly needed day off before he has to begin missioning again - but this time closer to home at Holy Trinity Church in our fair city of Colorado Springs.

When I get back from this weekend's hop over the snowy Rockies to Salt Lake City to teach a Called & Gifted workshop at the Newman center, I will be joining Fr. MIke at the Holy Trinity Lenten mission.

Meanwhile, this coming weekend will also see our Boise teaching team putting on a Called & Gifted at the Cathedral of St. John the Evangelist (I goofed when I blogged earlier that the Boise workshop happened last weekend. Last weekend was a Spanish language C & G in Moses Lake, Washington.)

What is nice is to realize that when I return from SLC, I will actually have 11 consecutive days at home before blasting off for Portland, Oregon. Not vacation days, you understand. Two parish missions, a consultation, and lots of other stuff - including blogging. But 11 days where I sleep in my own bed rather than a plane. Only the hard core road warriors out there can fully appreciate what that means.

God bless our many wonderful traveling teachers! I can't tell you how exciting it is to regularly read glowing evaluations from events around the country that I had nothing to do with! Like the upcoming Called & Gifted workshop in Greenville, South Carolina (February 29/March 1) where Mary Kaufman of Cedar Rapids - who also teaches seminars on the Theology of the Body - and our 2008 summer intern, Joe Waters - a grad student at Duke and the Dominican House of Studies in DC - will hold forth.

We have such quality people giving up their weekends to jet around the country for us. And 9 more from around the country, waiting to be trained. And most excitingly, several of these new teachers are bi-lingual (Spanish-English)!

It is also great fun to have people come up at events and say "I read your blog." So, if you are an ID reader, be sure and introduce yourself. We'd love to meet you.

Wednesday, February 20, 2008

The Parish As a House of Formation for Lay Apostles

The whole concept of the parish as a house of formation for lay apostles. It's being discussed in interesting places and not just by us.

First of all Deacon James Kennedy's thoughtful essay in Envoy here. (Note: Envoy magazine is now part of the Envoy Institute at Belmont College in North Carolina).

Here's an excerpt:

Where real Eucharistic community exists, one sees fruit in bold public witness. If I think my Catholicism is private, I would be unwilling to risk my job, profession, or, in the case of politicians, an elected office, in order to stand up for what is true. Why should I risk all only to find that no one is there to help restore my life and pick up the pieces when my witness to Christ has been rejected and I am fired or lose an election. Barring negligence or fanaticism, it should be the rule of the Catholic community to support any layman spiritually, economically, and emotionally when authentic witness to the Gospel costs him or her dearly in the secular world. Without such a community rule, who would reasonably risk public sanction? The Pope informs us that "all the members of the People of God — clergy, men and women religious, the lay faithful — are laborers in the vineyard. At one and the same time they all are the goal and subjects of Church communion as well as of participation in the mission of salvation. Every one of us possessing charisms and ministries, diverse yet complementary, works in the one and the same vineyard of the Lord" (CL 55). So we need to first develop community through sacramental worship, charitable service, and formation in the Word of God and then send people forth to be leaven in the secular world.

Then over at Koinonia, there is this intriguing Orthodox version of the same conversation where Fr. Gregory Jensen writes:

What I am purposing is this: Taking seriously the concerned outlined by Nichols, Neuhaus, MacIntrye and others could we not as Orthodox Christians (and, Catholics, Protestants and Evangelical Christians could do this as well), establishes mission communities whose mission is not to grow, but to form missionaries, lay catechists, seminarians, monastics vocations and above all active lay Christians committed to the work of the Church in all areas of life?


and from the comments:

When I wrote “An Immodest Proposal” what I had in mind was not so much an academic community as it was a mission parish that would be established with the intention of focusing on the catechetical and spiritual formation of men and women as disciples of Christ. This formation would be guided by the tradition of the Orthodox Church certainly, but it would also be open to the insights of other Christian traditions as well as different secular arts and sciences.

What would I think make this mission unique would be the willingness of the community to focus not on its own numerical and material growth, but rather to have no more as a community than necessary to fulfill its fundamental mission: To create Orthodox Christians disciples for Jesus Christ.


We've been babbling about this everywhere we have gone for the past decade. (For more, check out our presentation in Rome on the subject The Parish: Mission or Maintenance?

Much as I resonant deeply with writers like Russell Shaw, James Kennedy, and Fr. Gregory, it seems from their writing that they are describing an ideal whose need they see very clearly - but which they either have not seen happen in real life or have seen only rarely (for instance, Kennedy's reference to the vibrant adult Sunday school in his parish).

The good news is that it is really happening out there. In real parishes. Not perfectly. Partially, Often stumbling and uncertain. But really. And lives are really being changed.

In places like San Francisco, Seattle, Atlanta, Boise, Ann Arbor, Manchester, New Hampshire, Greenville, Colorado Springs, and even merry old London.

Feel free to let the rest of us know about great lay formation going on in your parish!

Monday, February 18, 2008

Milestones in the Lay Apostolate

A couple of milestones of the lay apostolate:

1) Eduardo Bonnin, one of the lay founders of the Cursillo movement, died early this month. He was 90 years old and part of the movement since he was 26. In the 64 years since Eduardo attended the first Cursillo, this powerful evangelization tool has spread all over the world. It is estimated that 45 million people within and outside Catholicism, have attended a three day Cursillo.

2) The St. Vincent de Paul Society will be celebrating it's 175th anniversary in April. It was in 1833 that 7 college students at the University of Parish, decided to go personally to the poor and meet their needs. One of those students was 20 year old Frederic Ozanam. They were responding to this challenge: "One day, a student, praising the scepticism of Lord Byron, objected: "Christianity has done wonders in the past; but now it is dead! You, who boast of being Catholics, what do you do? What are your activities, activities which prove your faith and which might persuade us to adapt it?.”

This small group of students meet at 38 Rue de Saint Sulpice on 23 April 1833, the Feast of Saint George, at eight o'clock in the evening, (The parish of St. Sulpice in Paris has been a center of pastoral and apostolic innovation for centuries).

The movement spread like wildfire and had already reached the US by 1845. Today, there are nearly a million members of the Society of Saint-Vincent de Paul present and active in 132 countries in the 5 continents. Two thirds of the Conferences to be in developing countries. This month, the Saint Vincent de Paul Society was nominated for the Nobel Prize.

One point, at least, is obvious. Despise not the day of small things. All great things, almost all vocations start small - often because one man or woman senses "Jesus wants something done about this" takes the first, next, obvious, small, practical step. The step they can take right now.

And never underestimate what God will do through your small obedience or the cumulative power of a long obedience in the same direction.

Mini Peaceable Kingdom

Answered Prayer

Praise God. Carol McGee of Boise (who I had asked your prayers for last week) left the hospital yesterday. It is still unclear exactly what caused her very serious illness. Doctors told her that if she had waited 4 -6 more hours to see help, she probably would have died. But the wonderful out-pouring of prayer, love, and care on her behalf has really made the whole experience a mysterious blessing, As Carol wrote on her website:

Dear Friends and Family:

I've been thinking for days about when I could get on this web site - about what I could possibly say to you. I'm overwhelmed!! And words just don't come. The love and support and prayers for me and my family have forever changed me. I can only imagine that for most people, it's their funeral where they hear the stories, the caring, and what they really mean to the people in their lives. I got to hear it on this side. And I can say with every ounce of confidence and belief that I am loved. Thank you for loving me back to health. I have been literally covered in prayer, and this is going to take the rest of my life to grasp and understand.


So thanks to all of you who prayed for Carol!

The Strangers in Our Midst

Great post by Michael Scamperlanda over at Mirror of Justice on the immigration debate:

On Feb.1, 2008 in Napa, California, Archbishop Gomez of San Antonio addressed a special meeting of Latin American bishops on immigration.

He began by reminding his audience that the Holy Family and their flight into Egypt has provided a powerful symbol of migrants. "For many decades, the Popes have held up the Holy Family in exile as a sign of Christ’s solidarity with all refugees, displaced persons, and immigrants—in every time and in every place. In his exile in Egypt, the infant Jesus shares in the fears and worries of all who are forced by violence and need to rise and flee their homelands seeking a better life in a new land that is not their own.

"Our Holy Father, Pope Benedict XVI has said: “In this misfortune experienced by the family of Nazareth . . . we can catch a glimpse of the painful condition in which all migrants live . . . . the hardships and humiliations, the deprivation and fragility of millions and millions of migrants” (Message for World Day of Migrants and Refugees 2007, para. 1)."

After assessing the current political situation, Archbishop Gomez offered his reflections on the root causes of immigration, the church's teaching on the contours of a just immigration law and policy, and practical concrete steps for resolving the current crisis. The full text of his insightful, prophetic, and nuanced remarks can be found here.

At the end of his remarks, Archbishop Gomez spoke to a critical issue that, IMHO, transcends the immigration debates.

"But before I leave you, I want to talk about one more area that deeply concerns me. In the bitter debates of recent years, I have been alarmed by the indifference of so many of our people to Catholic teaching and to the concrete demands of Christian charity.

It is not only the racism, xenophobia, and scapegoating. These are signs of a more troubling reality. Many of our Catholic people no longer see the foreigners sojourning among them as brothers and sisters.

In some ways we are back to the debates of the first evangelization. Then the Church, in the person of brave pastors like Bartolomé de las Casas, had to fight to establish that the indigenous peoples of the New Worldwere truly and fully human, worthy of rights.

To list