Can we still be Catholic and American?

Sixty years ago when Catholics were pursuing higher education as never before, when vocations to the priesthood and religious life were at an all time high level, when Catholic hospitals and schools were expanding and flourishing at unprecedented rates, most Catholics in the United States were proud to be here; and very few anticipated the tensions that would erupt within American culture in the 1960s and the crises that would fray the fabric of the Catholic community after the Second Vatican Council.

The Most Rev. Thomas J. Olmsted is the bishop of the Diocese of Phoenix. He was installed as the fourth bishop of Phoenix on Dec. 20, 2003, and is the spiritual leader of the diocese’s 820,000 Catholics.

Now, over half a century later, many Catholics have at best ambivalent feelings about the relationship between Catholicism and America. So much has changed since the good old days of the ’50s. Consider, for example, the following: 45 years of legalized abortion has killed more than 50 million unborn children, the HHS mandates of the federal government seriously threaten religious liberty, and the powerful political and other societal forces gravely weaken the institution of marriage and with it serious threats to the well-being of children. Should Catholics still be excited about being American citizens?

Do we even have a problem?

Last year, the archbishop of Toronto, Cardinal Thomas Collins, spoke of the obstacles to the New Evangelization found in Canada and the United States today. He said: “Public opinion polls indicate a disturbing phenomenon… While we are trying to evangelize, the rulers of this age, who shape popular culture, are effectively de-evangelizing many Christians. Often the misguided ideas against which we speak are increasingly attractive, and the principles we affirm are unattractive, to Catholics as much as any others, who are unconsciously absorbing the false wisdom of the age.”

What is it in American society today that makes “misguided ideas” attractive? And what makes solid principles of Catholic faith and morals unattractive? It is not hard to see how this cultural phenomenon greatly hinders efforts of the Church in North America to bear witness to the saving message of Jesus Christ. But how many even see and acknowledge that we have a problem?

The depth of the present crisis is evidenced in the fact that large numbers of Catholics, being more embedded in our secularist culture than in the life of the Church, feel quite at home in this world. Not only do they not feel motivated to work for cultural change, writes Russell Shaw in his new book “American Church,” they do not even see a problem, not even feel a need to take a good, hard look at what is happening to the basic foundations of American society and at its corrosive effect on the Church and other faith-based institutions, and upon human dignity and the foundational institutions of society, especially marriage. As Russell writes (p. 13), “On the evidence, many appear neither ready nor willing to provide a Christian critique of things like legalized abortion… the contraceptionist consumerist mentality that dominates the American dream of material success, the idol of American exceptionalism abroad, and much else in the world view of contemporary secular America in serious tension with their religious tradition.”

Keep your eye on the Chair

A recent headline caught my eye, NOT because it conjures up memories of a former basketball coach but because it expresses the opposite of apathy. The headline read: “Sometimes, Throw a Chair.” The greatest challenge that we Catholics face in America is indifferentism, not Americanism; it is not a problem of being too patriotic but a problem of being morally lazy, intellectually sloppy and spiritually asleep.

Many things can freeze us in our tracks and keep us from responding to crises that threaten us individually or as a community: from doubts and fears on the one hand to failure even to notice that there is a crisis. We can fail even to notice “a progressive secularization of society and a kind of eclipse of the sense of God” (as Pope Benedict XVI described the crisis); or even worse we can fail even to care about this dramatic drift away from faith in God that has poisoned the culture of so-called “first world” countries like America.

In striking contrast to this sickly slide into sloth that has weakened our American culture, we have the startling words of Jesus (Lk 12:49), “I have come to set a fire on the earth, how I wish it were already blazing!” We also have the refreshing spontaneity and compelling witness of Pope Francis who continually challenges mediocrity even as he inspires love. His personal witness to Christ has been formed in the crucible of suffering, in his relentless advocacy for the forgotten and poor, and in his courageous defense of human dignity and religious freedom before hostile governments in his native land.

Pope Francis, perhaps more by his own person and deeds than his words, is awakening Catholics to our mission from Christ at this pivotal point in history. We don’t have to worry about Pope Francis throwing a chair but we can be sure that his witness to Christ from the Chair of Peter will continue to make the indifferent uncomfortable and ignite the fire of love among followers of Christ today. May we welcome that fire with grateful hearts.

In the next issue of The Catholic Sun, I will look more closely at the relationship between the Church and American culture, at the challenges we Catholics have faced and continue face today, and what we must do in order to be faithful to our mission. The vast field of evangelization in America has both disturbing trends and grace-filled marvels. It is precisely in face of both that we have the duty and privilege of knowing, loving and serving Jesus Christ.

Pope Francis embraces emeritus Pope Benedict XVI at the papal summer residence in Castel Gandolfo, Italy, March 23. Pope Francis travelled by helicopter from the Vatican to Castel Gandolfo for a private meeting with the retired pontiff. (CNS photo/L’Oss ervatore Romano via Reuters)

When Pope Francis greeted Pope Emeritus Benedict at their initial meeting following the Papal Conclave, his first words were, “We are brothers.” These words are true on many levels, but above all in their fraternal love as sons of God the Father and in their shared love for Christ and His Church.

Brothers with much in common

Pope Francis offered Benedict XVI the gift of an icon of Our Lady of Humility in recognition, he explained, of the emeritus’ pope’s “many marvelous examples of humility and tenderness.” Isn’t it interesting that these are the same qualities that many people are seeing in our new Holy Father?

The Most Rev. Thomas J. Olmsted is the bishop of the Diocese of Phoenix. He was installed as the fourth bishop of Phoenix on Dec. 20, 2003, and is the spiritual leader of the diocese’s 820,000 Catholics.

Both Pope Francis and Pope Emeritus Benedict were elected to the See of Peter in their late 70s; both have been strong defenders of the Church’s teaching on hotly contested issues such as abortion, euthanasia, the institution of marriage, and the dignity of the poorest and most vulnerable persons in society. Both of them also chose to be called by names made famous by holy founders of great religious institutes: Benedictines and Franciscans. On many other points as well, one finds similarity and continuity between these two successors of Peter. Still, there are some significant differences that already are apparent.

Pope Francis, for example, has continually felt called to live a life of Gospel simplicity aimed at facilitating fatherly closeness to those easily overlooked or forgotten in the world. As Cardinal Archbishop of Buenos Aires, he celebrated the Holy Thursday Mass of the Lord’s Supper, not in the Cathedral but with persons suffering from AIDS, and on another occasion with young people recovering from drug abuse. So, it was not unusual for him to do something similar now that he is the Bishop of Rome, offering Mass and washing the feet of young prisoners at a juvenile detention center. He has chosen, insofar as possible, to live an apostolic poverty, i.e. to live in such a simple way that no human person, no matter how seemingly insignificant, would feel ill at ease in his presence. In this way, he could more easily give them a shepherd’s care. Not surprisingly, then, we all quickly felt confident to call him “Holy Father,” and especially the littlest among us?

Power that serves

Pope Francis did not hesitate to talk about power in his first days of papal ministry, but his words stand in striking contrast to the way that power is usually employed today. He said, “True power is service. The Pope must serve all people, especially the poor, the weak, the vulnerable.” Such an example makes us stop and think: if the Pope must do this, then certainly so also must a bishop, a priest, anyone who wishes to imitate Jesus of Nazareth.

On the Feast of St. Joseph, our new Holy Father spoke about the power exercised by the husband of the Virgin Mary, a kind of power that was humble yet strong, welcoming but also protecting. He explained that St. Joseph’s power to protect Mary and Jesus was made possible by his “being constantly attentive to God, open to the signs of God’s presence and receptive to God’s plans, and not simply to his own.” He added, “Joseph is a ‘protector’ because he is able to hear God’s voice and be guided by His will; and for this reason he is all the more sensitive to the persons entrusted to his safekeeping. He can look at things realistically; he is in touch with his surroundings. He can make truly wise decisions.”

Do not be robbed of hope

The election of Pope Francis has been received with enthusiasm and joy around the world, especially among our Hispanic brothers and sisters. For the first time in history, the Pope comes from Latin America, which Pope Benedict XVI called the “Continent of Hope.” He will gladly serve people of every culture and race, but he will do so with a Latino style and flavor. He will also do so, it is evident, in a way that inspires hope.

During the Palm Sunday celebration, for example, he said, “Here is the first word that I wish to say to you: Joy! Do not be men and women of sadness… Never give way to discouragement! Ours is not a joy born of having many possessions, but from having encountered a Person: Jesus, in our midst; it is born from knowing that with Him we are never alone, even at difficult moments, even when our life’s journey comes up against problems and obstacles that seem insurmountable… We accompany and follow Jesus, but above all we know that He accompanies us and carries us on His shoulders. This is our joy, this is the hope that we must bring to this world. Please do not let yourselves be robbed of hope!”

Let us thank God for both Pope Emeritus Benedict XVI and Pope Francis. In this smooth transition of the ministry of St. Peter, we see God’s providence at work; we also see His rich mercy, even in the darkest of moments, always building up the Church in joy and hope.

–

This column appears in the April 18, 2013, print edition of The Catholic Sun.

The Most Rev. Thomas J. Olmsted is the bishop of the Diocese of Phoenix. He was installed as the fourth bishop of Phoenix on Dec. 20, 2003, and is the spiritual leader of the diocese’s 820,000 Catholics.

“Come and see.” It was about four in the afternoon when Jesus said this to His first two disciples (Cf. Jn 1:35ff). At once, they accepted His invitation, and nothing would ever be the same again.

Adult converts to the faith like my own father can often tell you an exact time when they heard God’s call to follow Him, and how it brought such wondrous changes for good. To accept Jesus’ invitation to come and be with Him is to initiate a new vision and begin a new life beyond all imagining. When a person responds to this divine call, then the prayer of St. Paul is fulfilled (Eph 1:18f), “May the eyes of your hearts be enlightened, that you may know what is the hope that belongs to His call, what are the riches of glory in His inheritance among the holy ones, and what is the surpassing greatness of His power for us who believe.”

The problem of skepticism

To see with the eyes of the heart one must be ready to let go of what he saw and held tightly before Jesus called. The first two disciples left behind the teacher whom they had followed until 4 p.m. that day, i.e. they left behind John the Baptist, because someone greater was calling them. When Jesus called the fishermen who worked the Sea of Galilee, they left behind their father, nets and boats, in order to follow Him.

To come to faith requires a readiness to let go of one’s own view of reality so as to see things as Jesus reveals them. Various things can hinder our readiness to make this leap of faith. Skepticism, for example, places stumbling blocks in the path to faith for many in secular societies. It urges an endless critique of the Church and her teachings and even a sarcastic scoff at truths about marriage and family, chastity and freedom, the evils of abortion and contraception, and so forth.

This is not to say that our practice of the faith is above criticism. Neither is it the case that all critical thinking is wrong. But an age of rampant secularism can freeze people in an attitude of constant criticism that leaves no room for admiration of the goodness of God and that hardens the heart to His loving initiatives.

When skepticism dominates my thinking and acting, the eyes of the heart become blind to the loving initiatives of God. On other hand, when I surrender in faith to God, “I abandon the self-centeredness of my normal vision and consent to look at reality from God’s perspective” (Avery Dulles, “The Assurance of Things Hoped for: A Theology of Christian Faith,” p. 275).

A contemplative intellect

To receive the gift of faith today, to accept the grace of hearing the voice of Jesus and responding to Him in trust, requires an intellect that is ready for contemplation. At its deepest level, the intellect is contemplative because its purpose is to seek the truth. It is not made to be ceaselessly skeptical.

Faith always begins by God’s initiative, not human effort. Nathaniel discovered this, to his surprise, when Jesus said to him (Jn 1:48), “Before Philip called you, I saw you under the fig tree.” The eyes of our hearts are opened by the loving gaze of Christ. The origin of faith, the initiative that leads to believing in Jesus, always belongs to God, not to us.

Nonetheless, faith is a human act. As the Catechism points out (#154), “Believing is possible only by grace and the interior helps of the Holy Spirit. But it is no less true that believing is an authentically human act. Trusting in God and cleaving to the truths He has revealed are contrary neither to human freedom not to human reason.” We can dispose ourselves to believe and to grow in faith by taking time for adoration. It is a good and holy thing to say, “Open the eyes of my heart, Lord.”

A matter of life or death

“Go into the whole world and proclaim the good news to all creation,” Jesus said, “The man who believes in it and accepts baptism will be saved; the man who refuses to believe in it will be condemned” (Mk 16:15f). To believe in God is a decision with eternal consequences.

Without faith, the work of the Lord is hampered: “Jesus did not work many mighty deeds there because of their lack of faith” (Mt 13:58). The evangelist St. Matthew recorded this fact, to remind believers of the great blessing of believing in Christ and to startle and reawaken consciences dulled through sin by telling the consequences of not putting faith in Him.

Faith can move mountains, for nothing is impossible with God. But skepticism that refuses to believe in God leads to the direst of consequences. May you and I find time to adore and contemplate the Lord Jesus every day. This will lead us to treasure always the gift of faith, and to desire with all our hearts to be instruments that He can use to hand on the precious gift of faith to others.

Pope Benedict XVI waves as he arrives to lead the Angelus from the window of his apartment overlooking St. Peter’s Square at the Vatican Feb. 17. (CNS photo/Paul Haring)

Editor’s note: Bishop Thomas J. Olmsted penned the following open letter to Pope Benedict XVI on the occasion of the Holy Father’s resignation.

Your Holiness, Pope Benedict XVI,

With filial affection and deep gratitude, I greet you in my own name and the name of my Auxiliary Bishop Eduardo A. Nevares and all the clergy, religious and laity of the Diocese of Phoenix, and I assure you of our best wishes and prayers as you prepare for retirement from the duties of the Petrine ministry.

Even before you became pope, we knew and admired you, for you faithfully served the office of the pope who preceded you. For more than 20 years, you were Prefect of the Congregation for the Doctrine of the Faith, working as a close collaborator with Blessed John Paul II in his historic witness to Jesus Christ.

The College of Cardinals, in one of the quickest conclaves in history, chose you to serve as his Successor to the Chair of Peter. The choice was easy because they knew you well; they knew your closeness to Blessed John Paul, they knew your courage and integrity, they knew your wisdom and humility. They knew your commitment to the authentic teaching of the Second Vatican Council and to the New Evangelization as articulated by your holy predecessor. They knew your facility with languages and your lifelong commitment to the Church’s mission around the world. They knew also that, despite your age, your heart was young and you would have no trouble relating to people, including the youth of the world. We thank God that the Cardinals and the Holy Spirit chose you, Pope Benedict XVI. You have been a blessing to the Church and the world in the nearly eight years that we have had the joy and honor to call you “Holy Father.”

What will be your heritage? Without a doubt, we have profited much from your teaching, especially on what the Sacred Scriptures call “the things that last” (I Cor 13:13), namely faith and hope and charity.

In the Mass on the opening day of the conclave which would elect you pope, April 18, 2005, you strongly criticized a “dictatorship of relativism” and indicated other dangerous trends in contemporary Western culture, showing as you had done many times before, the keenness of your intellect, the courage of your convictions, and the wisdom of your pastoral vision. This drew the attention of numerous pundits at the time who conjectured that such bold criticism made it highly unlikely that you could be chosen pope. However, what they failed to notice or to report were your final words of that homily at the beginning of the last conclave. These contain the most important part of your message, and throw light on your own legacy in human history. These words continue to instruct and inspire us:

“Everyone wants to leave something that lasts. But what lasts? Not money. Buildings don’t last; neither do books. And a certain period of time, more or less lengthy, all these things disappear. The only thing that lasts into eternity is the human soul, the human person created by God for eternity. This fruit that lasts is therefore what we have planted in peoples’ souls — love, understanding, the gesture capable of touching hearts; the word that opens the soul to the joy of the Lord. Therefore, let’s pray to the Lord so that he helps us to bear fruit, a fruit that lasts. Only this way can the earth be transformed from a valley of tears into the garden of God.”

When I look back over the nearly eight years of your providential pontificate, what stands out most prominently are the things that last: “love, understanding, the gesture capable of touching hearts; the word that opens the soul to the joy of the Lord.” Your first encyclical was on love, Deus Caritas Est. Your second was on hope, Spe Salvi; your third was again on love, Caritas in Veritate. Many of your other teachings were centered on love and charity, and the things that open souls to the joy of Christ. In addition, you extended numerous gestures capable of touching hearts, like your willingness to meet personally with victims/survivors of child abuse and their families, the pastoral visits to your flock in Mexico and Cuba, in Poland and the USA, in Lebanon and many other lands. You kept our eyes fixed on what lasts: faith and hope and love; you kept your eyes fixed on Jesus, and thus taught us not to worry about merely passing things.

You have also taught us, by the prayerful way that you made your decision to resign the Petrine office, how to make tough but necessary decisions in our own lives, including those connected with our own weaknesses and aging. We were deeply moved by your words:

“After having repeatedly examined my conscience before God, I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry. I am well aware that this ministry, due to its essential spiritual nature, must be carried out not only with words and deeds, but no less with prayer and suffering. However, in today’s world… in order to govern the barque of Saint Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me.”

We shall miss you, Holy Father, for we have come to love you and trust you as sons and daughters of our mother, the Church. But we fully support your decision, knowing that it is God’s will for you and for us. With hearts overflowing in gratitude and filial affection, we promise you our prayers and our communion with you in our Lord Jesus Christ.

+Thomas J. Olmsted
Bishop of Phoenix

A painting titled “The Return of the Prodigal Son,” by an unknown artist, is pictured at the Museum of Biblical Art in New York. The parable exemplifies God’s mercy. (CNS photo/Bob Roller)

Editor’s note: Following is the text of Bishop Thomas J. Olmsted’s pastoral letter to the priests of the Diocese of Phoenix, titled “Apostles of Mercy.”

Related:

• Bishop Olmsted: Faith and forgiveness
• Bishop Olmsted pens pastoral letter emphasizing the importance of penance

Apostles of Mercy

A Pastoral Letter to the Priests of the Diocese of Phoenix from the Most Rev. Thomas J. Olmsted On the Sacrament of Penance and Reconciliation

January 25, 2013, The Feast of the Conversion of Saint Paul

“The New Evangelization, therefore, also begins in the confessional, in the mysterious encounter between man’s endless plea … and the mercy of God.”1  In the midst of this Year of Faith and the renewed call to the New Evangelization, it is fitting to consider the experience of mercy that Christ offers in the sacrament of Reconciliation to us priests for our own sanctification and, through our ministry, to those whom we have the privilege to serve.

The Most Rev. Thomas J. Olmsted is the bishop of the Diocese of Phoenix. He was installed as the fourth bishop of Phoenix on Dec. 20, 2003, and is the spiritual leader of the diocese’s 820,000 Catholics.

With this letter, I invite you to consider with me our priestly calling to serve our people by hearing confessions.  Let us reflect on three things: our role as an apostle of mercy, second, our experience as a penitent, and third, our experience as a confessor.

Part 1 – Priest as Apostle of Mercy

Approaching the Apostles on the day of the Resurrection, Our Lord said “Peace be with you. As the Father has sent me, even so I send you… If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”2  A sense of astonishment and awe must have filled the Apostles at that moment: Christ was sending them out with the power to do what only God could do: forgive the sins of others.

Equally astonishing is the fact that we ordained priests share with the first Apostles in the same sacred power through the sacrament of Holy Orders. Since the apostolic age, Christ has sent and still sends priests to sacramentally absolve sins in His name. This solemn responsibility continually makes available the gift of divine mercy offered by the Risen Lord, and makes present the proclamation that His mercy and life have the last word over sin and death. Through the sacrament of Penance, God bestows on His adopted children “peace and serenity of conscience with strong spiritual consolation.”3 Nourished by a joyful encounter with our Savior, penitents are renewed in their baptismal call to holiness and invited to live an increasingly vibrant and personal faith.

Preparing for the Eucharistic Encounter

The sacrament of Forgiveness is ordered to a worthy and fruitful reception of Holy Communion. Because the Holy Eucharist is the “source and summit” of the Christian life, every pastoral initiative leads to the Eucharist and draws power from it.  All pastoral work depends on real and fruitful contact with Jesus Christ, without whom we can do nothing. Both Confession and the Eucharist provide this wondrous contact for us.

St. Paul did not hesitate to call the faithful to renewed holiness by pleading that they receive the Body and Blood of our Lord more worthily.4 It is the sacrament of Penance that reopens the door to the outpouring of grace that comes with a worthy reception of Holy Communion after this capacity has been lost through serious sin.5  In our own time, Blessed John Paul II asked us to “take great care to celebrate the Eucharistic Mystery with a pure heart and sincere love. The Lord recommends that we not become branches which are cut off the vine. Preach clearly and simply the right doctrine about the need for the sacrament of Reconciliation before receiving Communion when a person is conscious that he or she is not in God’s grace.”6 Only the sacrament of forgiveness allows the Eucharist, to the fullest extent, to take central place in our lives.

With this in mind, I encourage your prayerful consideration of strategies that will encourage the regular practice of the sacrament of Penance. Rather than being an option among many, this Sacrament is the only sure way Christ gave us to have mortal sins forgiven after Baptism. Any attempt to do “without the Church and the sacramental economy, is therefore deceptive and disastrous.”7 Conversely, Confession cannot fail to produce great fruit when it is promoted and practiced with renewed devotion and frequency.

Chief Promoters of Confession

We priests have the privilege and duty of promoting the sacrament of Reconciliation.  Not only are we ministers of God’s mercy in the confessional, we are also called to be its chief promoters and catechists.  Like St. John Vianney, Christ charges us to bring the good news of God’s infinite mercy to His people. Regular preaching and systematic catechesis about the sacrament is valuable, even essential today, for a number of reasons:

• First, by encouraging the sacrament of Penance, we promote authentic faith in Christ’s power to forgive, heal and renew His people. Jesus inaugurated his public ministry with a public call to conversion by crying out, “Repent, and believe in the Gospel!”8 This call to conversion reverberates whenever priests encourage the celebration of this sacrament.
• Second, promotion of Confession requires proper formation of the faithful about the reality of sin. “Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity.”9 The consequences of this proclamation are truly serious since “ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the area of education, politics, social action and morals.”10
• Third, preaching on the sacrament of Penance allows us to put forth an understanding of the sacramental economy in the life of the Church. By way of the sacraments, Christ reveals Himself to us and communicates the fruits of His paschal mystery along with the sacramental signs.  Often we hear comments such as, “I can just go right to God without a priest;” or “Well, His love is unconditional, so I don’t need to go to confession;” or “The offer of forgiveness is not dependent on whether I confess to a priest, so it is an unnecessary step.” While these ideas may be well-intended, they are nonetheless incomplete ideas that disregard the loving plan of conversion and transformation that Jesus Himself has given us. Clear catechesis and personal invitation can inspire many to move beyond these false ideas to the firsthand experience of God’s infinite love.
• Fourth, promoting the sacrament of Penance helps to avoid two common misunderstandings. The first is the minimization of sin to such an extent that the faithful become unconcerned or unaware of the need to approach His mercy. The second is an exaggeration of sin’s power such that it hinders belief in the infinitely greater power of Christ’s love. Both of these errors discourage frequent confession. Only by proclaiming the reality of sin and the power of God’s mercy will we authentically invite the faithful to approach this sacrament with honesty, humility and confidence.
• Fifth, promoting the sacrament includes fostering frequent confession. This has long been “strongly recommended by the Church”11 and attested to by the lives of the saints. Frequent confession allows the Holy Spirit to inform us of areas of weakness that need particular attention. Over time, with conformity to the grace of Confession, we are able to see virtue increase and vice decrease.

Time and Place

Encouraging and welcoming penitents as well as accompanying them on the journey of conversion are a real measure of a priest’s pastoral charity.12 The most influential factor for renewing the sacrament of Penance is our commitment to offering sufficient opportunities for the faithful to approach the sacrament. The Church asks priests to provide the faithful the “opportunity to approach individual confession on days and at times established for their convenience.”13 Experience shows that merely offering the sacrament “by appointment” is insufficient.  Merely offering an hour on Saturday afternoons rarely meets the needs of our faithful. In this regard, Blessed John Paul II wrote:

Local Ordinaries, and parish priests and rectors of churches and shrines, should periodically verify that the greatest possible provision is in fact being made for the faithful to confess their sins. It is particularly recommended that in places of worship confessors be visibly present at the advertised times, that these times be adapted to the real circumstances of penitents, and that confessions be especially available before Masses, and even during Mass if there are other priests available, in order to meet the needs of the faithful.14

It is worth noting that historically, Catholic churches have the venerable tradition of building beautifully ornate confessionals that are conspicuously placed in the church. More than merely offering a suitable place for confessions, the confessionals in our churches should be clear expressions of the importance of this sacrament in Christian life. Confessionals, according to Church law,15 are to provide a fixed screen for the sake of both the priest and the penitent.16

Part II – Priest as Penitent

The precious gift of forgiveness from our Savior, we must remember, is also a gift for us priests As Blessed John Paul II said, “Despite being called to exercise the sacramental ministry, we have shortcomings of our own that need forgiveness. The joy of forgiving and of being forgiven go hand in hand.”17

In our daily lives, we are reminded of our own need for the mercy that we offer to the faithful. How often do we gather and, in the words of the Salve Regina, acknowledge that we are “poor banished children of Eve” who send up to our Blessed Mother “our sighs, mourning and weeping in this vale of tears.” How easily we can relate to St. Augustine, who prayed, “I beg you to reveal myself to me as well, O my God, so that I may confess the wounded condition I diagnose in myself to my brethren who will pray for me.”18 We can at times feel the weight of our sins and be tempted to respond with the words of St. Peter who said, “Depart from me, Lord, for I am a sinful man.” Nonetheless, Jesus exhorts him as He exhorts you and me, saying, “Feed my sheep.”19

Humbly, we can acknowledge with St. Paul that “we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us.”20

Frequent Recourse to Mercy

It follows that we priests, who regularly experience the mercy of God by going to Confession, grow in our capacity as Christ-like confessors. Having been encouraged ourselves, we are better able to encourage those who are in any affliction with the encouragement with which we ourselves are encouraged by God.21

Our own frequent experiences of God’s mercy in confession help us to be understanding and patient with other penitents in their weaknesses. We then are able to speak convincingly of our Lord’s mercy, awakening in others a greater desire for conversion and sanctity.

As previous councils of the Church had done, Vatican II promoted frequent confession.22  Still today, the Church invites us to “hold in high esteem the frequent use of this sacrament. It is a practice which increases true knowledge of one’s self, favors Christian humility and offers the occasion for salutary spiritual direction and the increase of grace.” Therefore, “desiring closer union with God, [we] should endeavor to receive the sacrament of penance frequently, that is, twice a month.”23 Indeed, through frequent confession we are given the grace to strive toward that “spiritual perfection, upon which the effectiveness of … [our] ministry principally depends.”24

Part III – Priest as Confessor

In our role as confessor in the sacrament of Penance, we are not merely passive but “an active instrument of divine mercy.”25 As a living sign of both Christ the Good Shepherd who welcomes and heals the lost sheep as well as Christ the Merciful Judge who brings justice, the way that we fulfill our role as a confessor can greatly affect the way in which the penitent experiences this living encounter with Christ.

We must remember that in hearing confessions, a priest is “equally a judge and a physician and has been established by God as a minister of divine justice and mercy, so that he has regard for the divine honor and the salvation of souls.”26 Since in Christ “justice and peace have kissed,”27 we priests, operating in persona Christi, must seek to maintain in harmony these two aspects of the sacrament of Penance: Divine Mercy and Divine Justice.

• Minister of Divine Mercy

The priest embodies Christ the Good Shepherd and the loving Father who welcomes his lost son home. The sacrament is essentially liturgical, festive, and joyful. Along these lines, the rite encourages us to welcome the penitent with fraternal charity, and, if need be, to address them with friendly words. After the sign of the cross, we briefly encourage the penitent to have confidence in God. The extending of the hands (or at least the right hand) over the penitent’s head during the prayer of absolution is a gesture of healing. In this, a priest truly is a spiritual father in a unique way during a sacramental confession; accordingly, charity, gentleness, prudence, and genuine warmth can be a great encouragement to the penitent in receiving the grace of the sacrament.28

• Minister of Divine Justice

In the confessional, we also embody Christ the Merciful Judge, who calls the penitent to deeper conversion. We fulfill this role in various ways: proclaiming the Word of God to the penitent (either in a reading or a short scriptural blessing, as needs dictate), assisting the penitent to make a complete confession, and encouraging the penitent to repent sincerely. When necessary, we ask questions and offers practical advice and instruction on the duties of Christian life. We then impose a suitable act of penance, in the form of prayer, self-denial, or works of mercy. Finally, having carefully prayed the prayer of absolution, we bid the Penitent to go in peace, directing the heart of the penitent toward the passion of Christ and the communion of Saints.29

Ministering to Married Persons

Sadly, there are many who live in irregular marriages or quasi-marital arrangements. These situations, which can present complex challenges to confessors, demand great pastoral sensitivity and delicacy, as well as a consistent dedication to the truth about marriage. Confession plays a key role in keeping marriages strong as the Lord bestows mercy and grace on both husband and wife. In cases where there is an irregular marriage, we are presented with a precious opportunity to lovingly invite the couple to discern whether they are being called to move beyond the present situation, and to take the steps necessary toward returning to the fullness of the sacramental life that would allow for the reception of absolution and Holy Communion.

Along these same lines, Blessed John Paul II gave us sound guidance:

…reconciliation in the sacrament of Penance which would open the way to the Eucharist, can only be granted to those who, repenting of having broken the sign of the Covenant and of fidelity to Christ, are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means, in practice, that when, for serious reasons, such as for example the children’s upbringing, a man and a woman cannot satisfy the obligation to separate, they take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples.30

Nonetheless, those who are not yet in the position to receive the sacrament of Penance are still to be encouraged in their efforts toward sanctity. “The church’s manifestations of maternal kindness, the support of acts of piety apart from sacramental ones, a sincere effort to maintain contact with the Lord, attendance at Mass and the frequent repetition of acts of faith, hope, charity and sorrow made as perfectly as possible can prepare the way for full reconciliation at the hour that providence alone knows.”31

Confession, Spiritual Direction and Counseling

Inherent in the practice of Confession is the spiritual guidance given by the priest to help “the penitent to walk on the demanding path of holiness with an upright and informed conscience.”32 The sacrament of Penance is ordered toward the forgiveness of sin, reconciliation with God and the Church, and the healing of the penitent. It is a liturgical act, solemn in its dramatic nature, yet humble and sober in the grandeur of its meaning.”33

Prudence will determine the amount of guidance needed for each penitent. Generally, in-depth spiritual direction and lengthy counseling are more properly handled outside the sacrament, even though spiritual guidance is certainly a part of the sacrament.

General Absolution

It remains the case that an individual, complete confession and the reception of absolution remain the only ordinary way for the faithful to obtain reconciliation with God and the Church, unless physical or moral impossibility excuses from this kind of confession.34 General absolution may be given in the case of danger of death. This practice does not apply to situations where there is simply a large number of penitents since one who receives general absolution is required to approach individual confession as soon as is possible.35

Conclusion

In light of the great importance of this aspect of our ministry and in order to have a unified and consistent approach to this sacrament of Divine Mercy, I am asking that we spend the first three weeks of Lent preaching on confession.36 As with our teaching about the Mass to prepare for the implementation of the Roman Missal, we have an opportunity to enliven in the faithful of our diocese a renewed love for this sacrament.

Finally, I am deeply grateful to all of you who, in faithful service to the Lord, give a generous portion of your time to the ministry of reconciling souls to our Merciful Lord.

May St. John Vianney and St. Padre Pio be our constant inspiration and our heavenly intercessors. We ask them and Holy Mary, Mother of Mercy, to pray for us.

Promulgated by the Most Rev. Thomas J. Olmsted
Bishop of Phoenix
On January 25, 2013, The Feast of the Conversion of Saint Paul

–

1 Pope Benedict XVI, Address to Clergy, March 9, 2012

2 John 20: 21-23

3 CCC, 1468

4 Cf. 1 Cor. 11: 27-29

5 Cf, CIC 988

6 John Paul II, Annual Course on the Internal Forum, March, 8, 2005

7 John Paul II, Address to the Apostolic Penitentiary, March 31, 2001

8 Mark 1:15

9 CCC, 1849

10 Benedict XVI, Caritas in Veritate, 34

11 CCC 1458.

12 Congregation for the Clergy, Priest, Minister of Divine Mercy, page 3

13 CIC, 986

14 John Paul II, Misericordia Dei, 2

15 CIC, 964 and Misericordia Dei, 9

16 The penitent may choose to confess face to face, but in the confessional, the choice to confess anonymously with a fixed screen must be available.

17 John Paul II, Annual Course on the Internal Forum, March, 27, 2004

18 Augustine, Confessions X, 37, 62

19 Lk 5:8, Jn 21:17

20 2 Cor 4:7

21 2 Cor 1:4

22 Cf. Paul VI, Christus Dominus, 30

23 Congregation for Religious and the Secular Institutes, Decree on Confession for Religious, 3

24 Benedict XVI, Address to the Congregation for the Clergy, March 16, 2009

25 Benedict XVI, Address to Confessors of the Four Papal Basilicas of  Rome, February, 19, 2007

26 CIC, 978; cf. John Paul II, Reconciliatio et Penitentia

27 Psalm 85:11

28 Priest, Minister of Divine Mercy, 31

29 Ibid, 41

30 John Paul II, Familiaris Consortio, 84

31 Reconciliatio et Penitentia, 34

32 Benedict XVI, To the Apostolic Penitentiary, March 12, 2009

33 Reconciliatio et Penitentia, 31

34 Rite of Penance, 31

35 CIC 961-963

36 One such way to divide the catechesis into three weeks would be preaching on (1) sin and our need for redemption, (2) confession as established by Christ as the means for forgiveness of mortal sin after Baptism and, (3) the practicalities of frequent confession and making a good examination of conscience.

New pastoral letter on confession

But why is there a close link between belief in Christ and having our sins forgiven? Because of Who Jesus is and because of who we human beings are. He is the long desired Redeemer of the world, the one who came to save sinners. His very name means “God saves.” And we are those who long to see His face, the ones who, until our sins are blotted out, “walk in darkness and the shadow of death,” waiting for Him to “guide our feet into the way of peace” (Lk 1:79).

The Most Rev. Thomas J. Olmsted is the bishop of the Diocese of Phoenix. He was installed as the fourth bishop of Phoenix on Dec. 20, 2003, and is the spiritual leader of the diocese’s 820,000 Catholics.

This bond between faith and forgiveness explains why, during the Year of Faith, I am writing a pastoral letter to our priests on the Sacrament of Reconciliation, to be issued on Jan. 25, the Feast of the Conversion of St. Paul. In the letter, I shall reflect on three topics:

• the priest as an apostle of mercy,
• the priest’s own experience of receiving forgiveness himself in confession, and
• the priest as a confessor.

The pastoral letter is almost entirely drawn from what I have learned from holy priests who have heard my own confession or have inspired me by their pastoral wisdom and their example of helping others to drink from this rich fountain of God’s mercy.

The joy of forgiving and being forgiven

Among the many duties that Jesus gives to priests, few are as simultaneously humbling and inspiring as hearing confessions. The honesty and courage of penitents give us a glimpse into the heroic efforts they are making to love and to serve Christ with integrity, even when it comes at great cost. We priests also have the joy of knowing that whoever receives God’s mercy in this sacrament also receives the grace to be a steward of His mercy for others.

For good reason, frequent confession is strongly recommended by the Church. Blessed John Paul II urged bishops and priests to provide the greatest possible opportunities for the faithful to confess their sins, and to be sure to adapt the scheduled times for confessions to the real circumstances of penitents. He recommended that confessors be available before Mass and even during Mass where this is feasible.

Jesus told us (Lk 15:7), “…there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.” Joy is the fruit of forgiveness, both for the one being forgiven and the one forgiving. This is why hearing confessions is such a blessing in the life of priests, even though it requires generosity, patience and pastoral charity.

Have you thanked your confessor today?

While I am addressing this soon-to-be-released pastoral letter to our priests, I invite all of the faithful to read it. I also invite you to take this occasion to thank your confessor(s) for being an apostle of mercy for you. I ask you, too, to support all efforts made by our priests to promote this sacrament of forgiveness through preaching, catechesis, and generosity in providing ample time for confessions.

Please thank our priests also for taking time to address the difficult but important topic of sin. Just as Jesus did not hesitate to speak about the sad and destructive reality of evil, so He commands His priests to do the same. Pope Benedict, in his encyclical Caritas in Veritate (#34), explains why teaching about sin is so important: “…ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the area of education, politics, social action and morals.”

With wisdom, the Holy Father says that the New Evangelization begins in the confessional, in the mysterious encounter between us human beings weighed down by our moral failings and the Lord Jesus who came to call sinners. In Him is the fullness of redemption. He is our peace and joy.

Who can be against us?

Actually, many can be against us. Many are. In fact, it is no exaggeration to say that the Church in America faces greater obstacles to her freedom and mission today than at any time since we first became a nation. Our own federal government is seeking to force Catholics and other people of faith to cooperate in intrinsic evils, by requiring us to pay or provide for contraceptives, sterilizations and abortion-producing drugs regardless of our moral and religious convictions.

The Most Rev. Thomas J. Olmsted is the bishop of the Diocese of Phoenix. He was installed as the fourth bishop of Phoenix on Dec. 20, 2003, and is the spiritual leader of the diocese’s 820,000 Catholics.

So, is St. Paul wrong? No, he is right: Christ is stronger than all forces of evil. Everyone else and everything else are as nothing in comparison with His Kingdom. He has conquered sin and death. His victory, however, while definitively won, is not yet fully displayed in human history. Thus, Jesus tells us, “Beware I am sending you out like sheep among wolves.” Since He is sending us and He is with us, we need not fear, but we do need to be prepared for spiritual battle: engaging forces of darkness with the weapons of God’s grace and truth, and in the power of the Holy Spirit.

Five-part plan for battle

I ask every Catholic in our diocese to build spiritual stamina and fortitude of heart for the spiritual battle in which we are engaged. We need to form our consciences according to the teachings of Christ and then be ready faithfully to follow them. Please join me in a five-part plan of prayer and penance for the defense of religious freedom, marriage and family, and the sanctity of human life:

1. Make a monthly holy hour of eucharistic adoration. Surrender to Christ your needs and those of the Church.
2. Entrust yourself and your family to the Blessed Virgin Mary. Pray the rosary daily, alone or with your family.
3. At every Sunday Mass, pray for these intentions, together with fellow Catholics gathered around the altar of the Lord.
4. Abstain from meat on all Fridays of the year, and offer other acts of penance on Fridays if you are able.
5. Engage in the next Fortnight for Freedom to take place June 21-July 4, 2013.

A question of conscience

Pope John Paul II said that the defining characteristic of St. Thomas More was fidelity to his conscience, manifested by his refusing to compromise his commitment to the Church. Consider the late Holy Father’s words about this great patron of lawyers and politicians: “Thomas More witnessed the primacy of truth over power… He died as a martyr because of his passion for truth… for him his moral conscience was a defining voice, the voice of God in his soul.”

Our federal government’s attempt to infringe on the rights of conscience of people of faith contradicts the First Amendment of the U.S. Constitution. It also stands contrary to the teaching of the Church, as the Catechism states (#1782): “Man has the right to act in conscience and in freedom so as personally to make moral decisions. He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters.”

We cannot stand by idly when our faith is attacked and when religious freedom and rights of conscience are placed in jeopardy. God calls us to a way of life that both obliges us and empowers us to bring our truths and values into the public square and to express our love for Christ in works of education, health care, social services and advocacy, or wherever we may be in the world of commerce.

Religious freedom is both a moral issue and a religious issue which impacts on us personally and upon all the millions of people served in America each day by Catholic people and our organizations. In prayer and penance let us seek from God the stamina and fortitude needed to remain faithful to Him in these difficult times — the times when God has destined us to bear witness to His Kingdom. He is with us, and He is Lord of all, so who can be against us?

Bishop Thomas J. Olmsted and Auxiliary Bishop Eduardo A. Nevares are pictured here speaking at a March 23, 2012, rally in Phoenix in support of religious freedom. As part of a new five-part plan of prayer and penance, Bishop Olmsted asks for Catholics to participate in next year’s Fornight for Freedom, which would most likely include a similar rally. (J.D. Long-García/CATHOLIC SUN)

The Year of Faith, which Pope Benedict XVI proclaimed would begin this past October, calls Catholics to turn back to Jesus and enter into a deeper relationship with Him.

An indulgence is the remission before God of the temporal punishment for sin the guilt of which is already forgiven, which a properly disposed member of the Christian faithful obtains under certain conditions. (Canon 992) A Plenary indulgence totally frees the soul from temporal punishment due to sin. (Canon 993).

Between now and the end of the Year of Faith (Nov. 24, 2013), plenary indulgences can be obtained by members of the faithful in the Diocese of Phoenix by visiting one of the following historic Churches and praying for the intentions of the Holy Father (an Our Father and a Hail Mary).

Indulgences may also be obtained by attending Mass or the Liturgy of the Hours at any sacred place in the diocese and making a Profession of Faith on feast days of American saints listed below.

The person seeking the indulgence must have received sacramental confession and Holy Communion within a week of the visit. Further, in order for the indulgence to be plenary and not partial, the individual must be free from sin (even venial). Only one plenary indulgence may be gained on a day.

Indulgences may be gained by visits to these churches*:

• St. Mary’s Basilica (Phoenix)
• Old St. Mary’s (ASU Newman Center, Tempe)
• Immaculate Heart of Mary (Phoenix)
• Our Lady of Guadalupe (Flagstaff)
• San Xavier del Bac (Tucson)
• Ss. Simon and Jude Cathedral (Phoenix)

Feast days for indulgences:

• Jan. 4 (St. Elizabeth Ann Seton)
• Jan. 5 (St. John Neumann)
• Jan. 23 (St. Marianne Cope)
• March 3 (St. Katherine Drexel)
• May 10 (St. Damien de Veuster of Molokai)
• July 1 (Blessed Junipero Serra)
• July 14 (St. Kateri Tekawitha)
• Oct. 3 (St. Mother Theodore Guerin)
• Oct. 19 (North American Martyrs)
• Oct. 22 (Blessed John Paul II)
• Oct. 28 (Sts. Simon and Jude)
• Nov. 6 (Blesseds Eduardo Farre and Lucas Tristany)
• Nov. 13 (St. Francis Cabrini)
• Nov. 18 (St. Rose Philippine Duschesne)

Granted on the Feast of Our Lady of Guadalupe, 2012.

— Bishop Thomas J. Olmsted

*For maps to these locations: www.diocesephoenix.org/places.php.

The Most Rev. Thomas J. Olmsted is the bishop of the Diocese of Phoenix. He was installed as the fourth bishop of Phoenix on Dec. 20, 2003, and is the spiritual leader of the diocese’s 820,000 Catholics.

In this fourth part of our series (part one, part two, part three), we shall now consider the third stage of education for freedom, which is known as maturity in charity.

Signs of the third stage of freedom

What are signs that we have progressed to the third level of education for freedom? First, our faith matures to the point that we are able to resist the major threats to freedom, such as those described in paragraph #1740 of the Catechism of the Catholic Church. We have, at this stage, become aware that self-sufficiency and the use of earthly goods to satisfy one’s own interest are false representations of freedom. We now know that blindness to the needs of others and engaging in acts of injustice will injure our moral life, thus injuring our freedom. In other words, each time we act immorally we bind ourselves to vice which makes us less free to do the good. On the other hand, when we act virtuously it helps us to become more free because it is only the virtuous person who has the ability to perform the good when he desires it and who has the strength to avoid the evil he does not desire. As the Catechism teaches (#1740) “By deviating from the moral law man violates his own freedom, becomes imprisoned within himself, disrupts neighborly fellowship, and rebels against divine truth.”

Maturity in human freedom is also shown by a confident assurance in faith that God has called us to a vocation and given us a mission in His Kingdom. We are now convinced, beyond serious doubt, that God has a plan for our life such as the one He revealed through the Prophet Jeremiah (29:11), “I know well the plans I have in mind for you, says the Lord, plans for your welfare, not for woe! plans to give you a future full of hope.”

We see this high level of human freedom beautifully lived out in great saints such a Blessed Mother Teresa of Calcutta and Blessed John Paul II. Their devotion to a cause much greater than themselves was evident to all, even to non-believers. Blessed Mother Teresa spoke of it in this way: she wanted to “do something beautiful for God.” Blessed John Paul said that his whole desire was to fulfill the words of St. Paul found in 1 Corinthians 4:1: “This is how one should regard us, as servants of Christ and stewards of the mysteries of God.”

Master of self yet servant of others

It seems paradoxical yet it is true that as growth in freedom leads to self-mastery it also leads to genuine concern for others. Self-mastery, which is acquired through grace, perseverance, obedience and other virtues, frees us to direct our talents, thoughts and desires to the fulfillment of God’s plan, without undue concern about any difficulties that it may entail. Because we now know that only in God can we be freed from slavery to sin and selfish inclinations, we are now more determined to fulfill His plan for our lives. We find freedom by heeding the words of the Virgin Mary (Jn 2:5), “Do whatever He tells you.”

Whatever Christ tells us will always benefit both ourselves and others, both the common good and the dignity and well-being of each person. The freer we become, the more we wish to live the mystery that Jesus described at the Last Supper, when He said (Jn 15:5), “I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.” To be truly free means that Jesus’ words about the vine and the branches have become a reality in our life.

Our freedom is a limited one, yet we seek a freedom without limit. The only One who actually is freedom without limit is God. Thus, the only way for us to achieve the freedom that we all desire is by placing our limited freedom within God’s infinite freedom. In short, when we remain in Christ we are truly set free.

Self-mastery, interiority and charity

Once we are able to live a centered life, one centered on God and His plan, and also centered on loving others for God’s sake, we are able to live a fruitful life, a life full of purpose and meaning. At the same time, our personality flourishes; we become more truly ourselves, as we give ourselves more fully in service to those God has given us to serve.

True freedom manifests itself, in other words, in self-mastery, interiority and charity. Self-mastery has within it no element of indifference to the needs of others. In fact, it is more attuned to others because it is free of selfish preoccupation. The only indifference it has is to unjust criticism and opposition to God’s plan for one’s life; this is a healthy indifference that allows one to be and to do whatever love of God requires, no matter the cost.

Interiority comes from prayer and time spent in faith-filled communion with God. In the invisible center of our being, in our heart surrendered in love of God, we find a spiritual core where we stand before God as His beloved son or daughter, when we know in faith that we are loved, and know as well that His love can and must be shared with others. Interiority helps us to believe God’s words (Isaiah 49:15f), “I will never forget you. See, upon the palms of my hands I have written your name.” It also helps us to hear His command to go and love others in His Name.

Self-mastery and interiority, which progress in freedom brings about, have one primary goal: charity. There can be no higher goal in life than this. As St. John writes (I John 4:16), “God is love, and whoever remains in love remains in God and God in him.”

Love for virtue

In stage one, we start down the road to freedom, aided by fear of punishment for doing wrong and by desire to get a reward for doing what is right. In this second stage, those motivations become far less significant and are replaced by love of virtue.

The Most Rev. Thomas J. Olmsted is the bishop of the Diocese of Phoenix. He was installed as the fourth bishop of Phoenix on Dec. 20, 2003, and is the spiritual leader of the diocese’s 820,000 Catholics.

Virtue is far more than a habit, although good habits certainly facilitate virtuous living. Just to develop a good habit, however, just to be able to do something over and over, does not imply that one has forged a virtue. A virtue is the personal capacity for consistently acting in charity and truth, including the capacity for making good decisions and performing actions we once thought were impossible.

Virtue perfects our intention to be good and to do what is good in all circumstances. It brings forth an inner disposition of person that allows one to persevere in good actions, even in the face of obstacles from without and within: i.e. from moral inertia caused by bad habits of the past and by the opposition of other persons.

Virtue helps us to be true to our commitments, to make progress in holiness, and to cooperate each day with the grace of the Holy Spirit. A kind of spiritual spontaneity toward good develops within us through the practice of virtue.

The Beatitudes in practice

While the first stage of educating for freedom is especially aided by the Ten Commandments, stage two draws wisdom from the Sermon on the Mount (Matthew 5-7). In other words, as we progress along the road to greater freedom, we are able to move beyond external compliance with God’s law (which was needed in the beginning to break free from bad habits and slavery to sin) to qualities of the heart such as Jesus describes in the Beatitudes.

This second stage is certainly not a rejection of the freedom attained by obedience to the commandments; rather, it builds in continuity on that foundation. At the same time, there is a profound difference in the quality of human freedom that the second stage of education brings about. It could be compared to the difference between what an obedient child of nine can freely do and what a virtuous adult can achieve with inner spontaneity and joy. Obedience continues to be important while virtue grows ever stronger in the heart.

The Catechism of the Catholic Church alludes to this stage when it describes virtue (#1803) as follows, “A virtue is an habitual and firm disposition to do the good. It allows the person not only to perform good acts, but to give the best of himself… he pursues the good and chooses it in concrete actions.”

Thinking and acting in Excellence

Virtue builds integrity of life and strength of character. It helps us to live as St. Paul exhorts us to do (Phil 4:8-9), “Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing what you have learned and received and heard and seen.”

Virtue, with the aid of grace, enables us to think about whatever is excellent, and then to move beyond the thought to freely acting for excellence. With the help of the Holy Spirit and ongoing efforts of our own, we not only can do good, but we can become good. In this way, virtue helps us to escape any tendency toward narrow legalism or moral minimalism which could never transform the heart to the extent that God desires.

The second stage of education for freedom has been compared to the “illuminative way” of the mystics, just as stage one has been compared to the “purgative way.” The theological and cardinal virtues enable us to see our self, the Church and the world in true light. They allow us, then, more easily to follow the impulses of the Holy Spirit and to live in love as instructed by Christ in the Sermon on the Mount.

Next time, we shall continue this consideration of human freedom, moving on to consider the third and last stage of education in freedom: the stage of maturity in charity.