+++++++++++++++++++++God's timing is not our timing, but He is never late.+++++++++++++++
"If we're open to it, God can use even the smallest thing to change our lives." Donna Van Liere, The Christmas Shoes

Layers - in the knowledge of God and the path to holiness

Learning about God is like unwrapping a head of lettuce, pealing back one leaf at a time. Always there is another leaf below. We will eventually reach the center of the head of lettuce; but we will never unwrap everthing there is to know about God.

The path to holiness is like pealing an onion. God shows us what is sinful and convicts us that we have sinned. No matter how sweet the onion, there are always tears in the peeling. No matter how sweet the grace of repentence, there are always the pain of letting go of the sin. As the peeling of the onion reveals another layer, so God shows us what we lack in holiness, drawing us ever closer to "be(ing) perfect even just as your heavenly Father is perfect." Matthew 5:48

What I Believe

Why I am and always will be a Catholic. "So Jesus said to them, 'Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him. Tthe living Father sent me, and I live because of the Father, so he who eats me will live because of me. This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live forever." John 6:53-58 The words and actions of man cannot sanctify. Only the priest, empowered by his ordination, can invoke the Holy Spirit to transform the bread and wine into Jesus so we can receive Him - Body, Blood, Soul and Divinity into our bodies and souls. This is the core of the Catholic Church; without this there is no purpose or meaning to the Catholic Church. There are other ways to holiness, to grow in grace; there is no better way than union with Jesus Christ in the Holy Eucharist.

Visitation Catholic Church

Visitation Catholic Church

Friday, September 25, 2020

A Prayer for our Nation as we Prepare to Elect our Leaders


A Prayer for our Nation as we Prepare to Elect our Leaders



In preparation for Election Day, Priests for Life calls upon believers
to say this prayer each day.



O God, we acknowledge you today as Lord,
Not only of individuals, but of nations and governments.

We thank you for the privilege
Of being able to organize ourselves politically
And of knowing that political loyalty
Does not have to mean disloyalty to you.

We thank you for your law,
Which our Founding Fathers acknowledged
And recognized as higher than any human law.

We thank you for the opportunity that this election year puts before us,
To exercise our solemn duty not only to vote,
But to influence countless others to vote,
And to vote correctly.

Lord, we pray that your people may be awakened.
Let them realize that while politics is not their salvation,
Their response to you requires that they be politically active.

Awaken your people to know that they are not called to be a sect fleeing the world
But rather a community of faith renewing the world.

Awaken them that the same hands lifted up to you in prayer
Are the hands that pull the lever in the voting booth;
That the same eyes that read your Word
Are the eyes that read the names on the ballot,
And that they do not cease to be Christians
When they enter the voting booth.

Awaken your people to a commitment to justice
To the sanctity of marriage and the family,
To the dignity of each individual human life,
And to the truth that human rights begin when human lives begin,
And not one moment later.

Lord, we rejoice today
That we are citizens of your kingdom.

May that make us all the more committed
To being faithful citizens on earth.

We ask this through Jesus Christ our Lord. Amen.

Rev. Frank Pavone, Priests for Life

Sunday, August 30, 2020

Comments to USCCB on Forming Consciences for Faithful Citizenship

  I am in the process of reading Forming Consciences for Faithful Citizenship.  I hope that the bishops of this country speak and encourage parish priests to speak out on this, especially with the election following respect life month in October.  

I have long held "The issue of human life and its preservation and development is one that begins with conception and ends only when God calls a person back to himself in death. If we are consistent, then, we must be concerned about life from beginning to end. It is like a seamless garment; either it all holds together or eventually it all falls apart." by Cardinal Joseph Bernardin,  At this present moment, I see ample evidence of our country falling apart, true to Cardinal Bernadin's words.

I see that the general pro-life movement has disconnected itself from other life issues, even though  women have abortions due to other life issues, including abuse and lack of health care, thinking that abortion is their only choice. On the other hand those who champion those other life issues have listened to the screaming of the choice organizations and refuse to listen to those who work toward the elimination of abortion. Neither group respects the other because each sees the lack of respect for life shown by the other group's focus.  (The only group that I see as a viable voice is Democrats for Life, #DFLA)

Also overtaking our country is the disrespect for life by racism, bullying, violence on the part of authorities toward ethnic groups, even the denigration of political opponents as almost daily demonstrated by our president.  Add to that the ever present and increasing violence by gangs in the cities and para-military groups all over the country.  

I do not advocate not lessening the focus on abortion, but I do advocate for more emphasis on the other life issues.  This would quiet those who argue that pro-lifers are only concerned with a baby until it is born.  This would also give the country a firm idea of what it means to respect life, and that is the only way that this country will survive the abyss it has descended into. 

Forming Consciences for Faithful Citizenship: A Call to Political Responsibility from the Catholic Bishops of the United States


Introductory Letter

   As Catholics, we bring the richness of our faith to the public square. We draw from both faith and reason as we seek to affirm the dignity of the human person and the common good of all. With renewed hope, we, the Catholic Bishops of the United States, are re-issuing Forming Consciences for Faithful Citizenship, our teaching document on the political responsibility of Catholics, which provides guidance for all who seek to exercise their rights and duties as citizens.

   Everyone living in this country is called to participate in public life and contribute to the common good. In Rejoice and Be Glad [Gaudete et Exsultate], Pope Francis writes:

   The call to holiness, he writes, requires a “firm and passionate” defense of “the innocent unborn.” “Equally sacred,” he further states, are “the lives of the poor, those already born, the destitute, the abandoned and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection.”

 “Equally sacred,” he further states, are “the lives of the poor, those already born, the destitute, the abandoned and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection.”

  Our Our approach to contemporary issues is first and foremost rooted in our identity as followers of Christ and as brothers and sisters to all who are made in God’s image. For all Catholics, including those seeking public office, our participation in political parties or other groups to which we may belong should be influenced by our faith, not the other way around.

  Our 2015 statement, Forming Consciences for Faithful Citizenship,sought to help Catholics form their consciences, apply a consistent moral framework to issues facing the nation and world, and shape their choices in elections in the light of Catholic Social Teaching. In choosing to re-issue this statement, we recognize that the thrust of the document and the challenges it addresses remain relevant today.

  At the same time, some challenges have become even more pronounced. Pope Francis has continued to draw attention to important issues such as migration, xenophobia, racism, abortion, global conflict, and care for creation. In the United States and around the world, many challenges demand our attention.

  The threat of abortion remains our preeminent priority because it directly attacks life itself, because it takes place within the sanctuary of the family, and because of the number of lives destroyed. At the same time, we cannot dismiss or ignore other serious threats to human life and dignity such as racism, the environmental crisis, poverty and the death penalty.

  Our efforts to protect the unborn remain as important as ever, for just as the Supreme Court may allow greater latitude for state laws restricting abortion, state legislators have passed statutes not only keeping abortion legal through all nine months of pregnancy but opening the door to infanticide. Additionally, abortion contaminates many other important issues by being inserted into legislation regarding immigration, care for the poor, and health care reform.

  At our border, many arriving families endure separation, inhumane treatment, and lack of due process, while those fleeing persecution and violence face heightened barriers to seeking refuge and asylum. Within our borders, Dreamers, Temporary Protected Status (TPS) holders, and mixed-status and undocumented families face continued fear and anxiety as political solutions fail to materialize. Lawmakers’ inability to pass comprehensive immigration reform which acknowledges the family as the basic unit of society has contributed to the deterioration of conditions at the border. As we seek solutions, we must ensure that we receive refugees, asylum seekers, and other migrants in light of the teachings of Christ and the Church while assuring the security of our citizens.

  The wound of racism continues to fester; the bishops of the United States drew attention to this important topic in the recent pastoral letter, Open Wide Our Hearts. Religious freedom problems continue to intensify abroad and in the United States have moved beyond the federal to state and local levels. As international conflicts proliferate, addressing poverty and building global peace remain pressing concerns, as does the need to assist persons and families in our own country who continue to struggle to make ends meet. We must work to address gun violence, xenophobia, capital punishment, and other issues that affect human life and dignity. It is also essential to affirm the nature of the human person as male and female, to protect the family based on marriage between a man and a woman, and to uphold the rights of children in that regard. Finally, we must urgently find ways to care better for God’s creation, especially those most impacted by climate change—the poor—and protect our common home. We must resist the throw-away culture and seek integral development for all.

  With these and other serious challenges facing both the nation and the Church, we are called to walk with those who suffer and to work toward justice and healing.

  At all levels of society, we are aware of a great need for leadership that models love for righteousness (Wisdom 1:1) as well as the virtues of justice, prudence, courage, and temperance. Our commitment as people of faith to imitate Christ’s love and compassion should challenge us to serve as models of civil dialogue, especially in a context where discourse is eroding at all levels of society.  Where we live, work, and worship, we strive to understand before seeking to be understood, to treat with respect those with whom we disagree, to dismantle stereotypes, and to build productive conversation in place of vitriol.

  Catholics from every walk of life can bring their faith and our consistent moral framework to contribute to important work in our communities, nation, and world on an ongoing basis, not just during election season. In this coming year and beyond, we urge leaders and all Catholics to respond in prayer and action to the call to faithful citizenship. In doing so, we live out the call to holiness and work with Christ as he builds his kingdom of love.

Merciful Father,

Thank you for inviting each of us to join in your work

of building the kingdom of love, justice, and peace.

Draw us close to you in prayer

as we discern your call in our families and communities.

Send us forth to encounter all whom you love:

those not yet born, those in poverty, those in need of welcome.

Inspire us to respond to the call to faithful citizenship,

during election season and beyond.

Help us to imitate your charity and compassion

and to serve as models of loving dialogue.

Teach us to treat others with respect, even when we disagree,

and seek to share your love and mercy.

We ask this through Jesus Christ our Lord, who lives and reigns with you

in the unity of the Holy Spirit, one God forever and ever. Amen

Sunday, September 2, 2018

Disciplining Bishops

President of U.S. Conference of Catholic Bishops Renews Commitment for Greater Effectiveness and Transparency in Disciplining Bishops


August 27, 2018
 WASHINGTON— Cardinal Daniel N. DiNardo of Galveston-Houston, President of the United States Conference of Catholic Bishops (USCCB) has issued the following statement.
Cardinal DiNardo's full statement follows:

"In communion with the Holy Father, I join the Executive Committee of the United States Conference of Catholic Bishops (USCCB) in taking upon ourselves his exhortation, 'this open wound [of abuse] challenges us to be firm and decisive in the pursuit of truth and justice.'

"On August 1st, I promised that USCCB would exercise the full extent of its authority, and would advocate before those with greater authority, to pursue the many questions surrounding Archbishop McCarrick. On August 16th, I called for an Apostolic Visitation, working in concert with a national lay commission granted independent authority, to seek the truth.  Yesterday, I convened our Executive Committee once again, and it reaffirmed the call for a prompt and thorough examination into how the grave moral failings of a brother bishop could have been tolerated for so long and proven no impediment to his advancement.

"The recent letter of Archbishop Carlo Maria ViganĂ² brings particular focus and urgency to this examination. The questions raised deserve answers that are conclusive and based on evidence. Without those answers, innocent men may be tainted by false accusation and the guilty may be left to repeat sins of the past.

"I am eager for an audience with the Holy Father to earn his support for our plan of action. That plan includes more detailed proposals to: seek out these answers, make reporting of abuse and misconduct by bishops easier, and improve procedures for resolving complaints against bishops. Inspired by his recent letter to the people of God, and his motu proprio of two years ago, As a Loving Mother, I am confident Pope Francis shares our desire for greater effectiveness and transparency in the matter of disciplining bishops. We renew our fraternal affection for the Holy Father in these difficult days.

"To the survivors of abuse and the families who have lost a loved one to abuse, I am sorry. You are no longer alone. Since 2002, hundreds of professionally trained staff across the country have been working with the Church to support survivors and prevent future abuse.  Nationwide, the Church has a zero-tolerance policy toward priests and deacons who abuse, safe environment training, background checks for those working around children, victim assistance coordinators, prompt reporting to civil authorities, and lay review boards in dioceses.

"In other ways, we have failed you. This is especially true for adults being sexually harassed by those in positions of power, and for any abuse or harassment perpetrated by a bishop. We will do better. The more she is buffeted by storms, the more I am reminded that the Church's firm foundation is Jesus Christ. The failures of men cannot diminish the light of the Gospel. Lord, by the help of your mercy, show us the way to salvation."

Pennsylvania Grand Jury Report

President of U.S. Bishops' Conference and Committee Chairman Response to Pennsylvania Grand Jury Report


August 14, 2018
WASHINGTON—Cardinal Daniel N. DiNardo of Galveston-Houston, President of the United States Conference of Catholic Bishops, is hosting a series of meetings this week responding to the broader issue of safe environments within the Church. An update will be offered upon their conclusion. In response to today's Pennsylvania grand jury report, Cardinal DiNardo joins Bishop Timothy L. Doherty of Lafayette in Indiana, in issuing the following joint statement. Bishop Doherty is Chairman for the USCCB's Committee for the Protection of Children and Young People.
The full statement follows:
"The report of the Pennsylvania grand jury again illustrates the pain of those who have been victims of the crime of sexual abuse by individual members of our clergy, and by those who shielded abusers and so facilitated an evil that continued for years or even decades. We are grateful for the courage of the people who aided the investigation by sharing their personal stories of abuse. As a body of bishops, we are shamed by and sorry for the sins and omissions by Catholic priests and Catholic bishops.
We are profoundly saddened each time we hear about the harm caused as a result of abuse, at the hands of a clergyman of any rank. The USCCB Committee for the Protection of Children and Young People and the office of the Secretariat of Child and Youth Protection will continue to offer avenues to healing for those who have been abused. We are committed to work in determined ways so that such abuse cannot happen.
The Pennsylvania grand jury report covers a span of more than 70 years. In 2002 the U.S. Catholic bishops adopted the Charter for the Protection of Children and Young People, which commits us to respond promptly and compassionately to victims, report the abuse of minors, remove offenders and take ongoing action to prevent abuse. This Charter was revised and updated in 2011 and again in 2018. We pledge to maintain transparency and to provide for the permanent removal of offenders from ministry and to maintain safe environments for everyone.  All policies and procedures regarding training and background check requirements are made publicly available by dioceses and eparchies.
We pray that all survivors of sexual abuse find healing, comfort and strength in God's loving presence as the Church pledges to continue to restore trust through accompaniment, communion, accountability and justice."             
Keywords: United States Conference of Catholic Bishops, USCCB, Cardinal Daniel N. DiNardo, Bishop Timothy L. Doherty, Committee for the Protection of Children and Young People, Secretariat of Child and Youth Protection, Pennsylvania, Grand Jury Report, sexual abuse, clergyman, U.S. bishops, Charter for the Protection of Children and Young People, prevention, accompaniment, accountability, justice.

Bishops' Letter on Sexual Abuse

President of U.S. Bishops Conference Issues Statement on Course of Action Responding to Moral Failures on Part of Church Leaders
August 1, 2018
WASHINGTON—Cardinal Daniel N. DiNardo, Archbishop of Galveston-Houston and President of the United States Conference of Catholic Bishops, has issued the following statement noting the steps the U.S. Bishops Conference will take in addressing the failures of the Church in protecting the people of God.   
Cardinal DiNardo's full statement follows:
"The accusations against Archbishop Theodore McCarrick reveal a grievous moral failure within the Church. They cause bishops anger, sadness, and shame; I know they do in me. They compel bishops to ask, as I do, what more could have been done to protect the People of God. Both the abuses themselves, and the fact that they have remained undisclosed for decades, have caused great harm to people's lives and represent grave moral failures of judgement on the part of Church leaders.
These failures raise serious questions. Why weren't these allegations of sins against chastity and human dignity disclosed when they were first brought to Church officials? Why wasn't this egregious situation addressed decades sooner and with justice? What must our seminaries do to protect the freedom to discern a priestly vocation without being subject to misuse of power?
Archbishop McCarrick will rightly face the judgement of a canonical process at the Holy See regarding the allegations against him, but there are also steps we should be taking as the Church here in the United States. Having prayed about this, I have convened the USCCB Executive Committee.  This meeting was the first of many among bishops that will extend into our Administrative Committee meeting in September and our General Assembly in November. All of these discussions will be oriented toward discerning the right course of action for the USCCB. This work will take some time but allow me to stress these four points immediately.
First, I encourage my brother bishops as they stand ready in our local dioceses to respond with compassion and justice to anyone who has been sexually abused or harassed by anyone in the Church. We should do whatever we can to accompany them.
Second, I would urge anyone who has experienced sexual assault or harassment by anyone in the Church to come forward. Where the incident may rise to the level of a crime, please also contact local law enforcement.
Third, the United States Conference of Catholic Bishops will pursue the many questions surrounding Archbishop McCarrick's conduct to the full extent of its authority; and where that authority finds its limits, the Conference will advocate with those who do have the authority. One way or the other, we are determined to find the truth in this matter.
Finally, we bishops recognize that a spiritual conversion is needed as we seek to restore the right relationship among us and with the Lord. Our Church is suffering from a crisis of sexual morality. The way forward must involve learning from past sins.
Let us pray for God's wisdom and strength for renewal as we follow St. Paul's instruction: 'Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect' (Romans 12:2)."

Thursday, September 24, 2015

Pope Francis speech to Bishops

Meeting with the United States Bishops, Cathedral of Saint Matthew, Washington, September 23, 2015

Dear Brother Bishops,

            I am pleased that we can meet at this point in the apostolic mission which has brought me to your country.  I thank Cardinal Wuerl and Archbishop Kurtz for their kind words in your name.  I am very appreciative of your welcome and the generous efforts made to help plan and organize my stay.

            As I look out with affection at you, their pastors, I would like to embrace all the local Churches over which you exercise loving responsibility.  I would ask you to share my affection and spiritual closeness with the People of God throughout this vast land.

            The heart of the Pope expands to include everyone.  To testify to the immensity of God’s love is the heart of the mission entrusted to the Successor of Peter, the Vicar of the One who on the cross embraced the whole of mankind.  May no member of Christ’s Body and the American people feel excluded from the Pope’s embrace.  Wherever the name of Jesus is spoken, may the Pope’s voice also be heard to affirm that: “He is the Savior”!  From your great coastal cities to the plains of the Midwest, from the deep South to the far reaches of the West, wherever your people gather in the Eucharistic assembly, may the Pope be not simply a name but a felt presence, sustaining the fervent plea of the Bride: “Come, Lord!”

            Whenever a hand reaches out to do good or to show the love of Christ, to dry a tear or bring comfort to the lonely, to show the way to one who is lost or to console a broken heart, to help the fallen or to teach those thirsting for truth, to forgive or to offer a new start in God…  know that the Pope is at your side and supports you.  He puts his hand on your own, a hand wrinkled with age, but by God’s grace still able to support and encourage.

            My first word to you is one of thanksgiving to God for the power of the Gospel which has brought about remarkable growth of Christ’s Church in these lands and enabled its generous contribution, past and present, to American society and to the world.  I thank you most heartily for your generous solidarity with the Apostolic See and the support you give to the spread of the Gospel in many suffering areas of our world.  I appreciate the unfailing commitment of the Church in America to the cause of life and that of the family, which is the primary reason for my present visit. I am well aware of the immense efforts you have made to welcome and integrate those immigrants who continue to look to America, like so many others before them, in the hope of enjoying its blessings of freedom and prosperity.  I also appreciate the efforts which you are making to fulfill the Church’s mission of education in schools at every level and in the charitable services offered by your numerous institutions.  These works are often carried out without appreciation or support, often with heroic sacrifice, out of obedience to a divine mandate which we may not disobey.

            I am also conscious of the courage with which you have faced difficult moments in the recent history of the Church in this country without fear of self-criticism and at the cost of mortification and great sacrifice.  Nor have you been afraid to divest whatever is unessential in order to regain the authority and trust which is demanded of ministers of Christ and rightly expected by the faithful.  I realize how much the pain of recent years has weighed upon you and I have supported your generous commitment to bring healing to victims – in the knowledge that in healing we too are healed – and to work to ensure that such crimes will never be repeated.

            I speak to you as the Bishop of Rome, called by God in old age, and from a land which is also American, to watch over the unity of the universal Church and to encourage in charity the journey of all the particular Churches toward ever greater knowledge, faith and love of Christ.  Reading over your names, looking at your faces, knowing the extent of your churchmanship and conscious of the devotion which you have always shown for the Successor of Peter, I must tell you that I do not feel a stranger in your midst.  I am a native of a land which is also vast, with great open ranges, a land which, like your own, received the faith from itinerant missionaries.  I too know how hard it is to sow the Gospel among people from different worlds, with hearts often hardened by the trials of a lengthy journey.  Nor am I unaware of the efforts made over the years to build up the Church amid the prairies, mountains, cities and suburbs of a frequently inhospitable land, where frontiers are always provisional and easy answers do not always work.  What does work is the combination of the epic struggle of the pioneers and the homely wisdom and endurance of the settlers.  As one of your poets has put it, “strong and tireless wings” combined with the wisdom of one who “knows the mountains”.

            I do not speak to you with my voice alone, but in continuity with the words of my predecessors.  From the birth of this nation, when, following the American Revolution, the first diocese was erected in Baltimore, the Church of Rome has always been close to you; you have never lacked its constant assistance and encouragement.  In recent decades, three Popes have visited you and left behind a remarkable legacy of teaching.  Their words remain timely and have helped to inspire the long-term goals which you have set for the Church in this country.

            It is not my intention to offer a plan or to devise a strategy.  I have not come to judge you or to lecture you.  I trust completely in the voice of the One who “teaches all things” (Jn 14:26).  Allow me only, in the freedom of love, to speak to you as a brother among brothers.  I have no wish to tell you what to do, because we all know what it is that the Lord asks of us.  Instead, I would turn once again to the demanding task – ancient yet never new – of seeking out the paths we need to take and the spirit with which we need to work.  Without claiming to be exhaustive, I would share with you some reflections which I consider helpful for our mission.

            We are bishops of the Church, shepherds appointed by God to feed his flock.  Our greatest joy is to be shepherds, and only shepherds, pastors with undivided hearts and selfless devotion.  We need to preserve this joy and never let ourselves be robbed of it.  The evil one roars like a lion, anxious to devour it, wearing us down in our resolve to be all that we are called to be, not for ourselves but in gift and service to the “Shepherd of our souls” (1 Pet 2:25).

            The heart of our identity is to be sought in constant prayer, in preaching (Acts 6:4) and in shepherding the flock entrusted to our care (Jn 21:15-17; Acts 20:28-31).

            Ours must not be just any kind of prayer, but familiar union with Christ, in which we daily encounter his gaze and sense that he is asking us the question: “Who is my mother?  Who are my brothers?”  (Mk 3:31-34).  One in which we can calmly reply: “Lord, here is your mother, here are your brothers!  I hand them over to you; they are the ones whom you entrusted to me”.  Such trusting union with Christ is what nourishes the life of a pastor.

            It is not about preaching complicated doctrines, but joyfully proclaiming Christ who died and rose for our sake.  The “style” of our mission should make our hearers feel that the message we preach is meant “for us”.  May the word of God grant meaning and fullness to every aspect of their lives; may the sacraments nourish them with that food which they cannot procure for themselves; may the closeness of the shepherd make them them long once again for the Father’s embrace.  Be vigilant that the flock may always encounter in the heart of their pastor that “taste of eternity” which they seek in vain in the things of this world.  May they always hear from you a word of appreciation for their efforts to confirm in liberty and justice the prosperity in which this land abounds.  At the same time, may you never lack the serene courage to proclaim that “we must work not for the food which perishes, but for the food which endures for eternal life” (Jn  6:27).

            Shepherds who do not pasture themselves but are able to step back, away from the center, to “decrease”, in order to feed God’s family with Christ.  Who keep constant watch, standing on the heights to look out with God’s eyes on the flock which is his alone.  Who ascend to the height of the cross of God’s Son, the sole standpoint which opens to the shepherd the heart of his flock.

            Shepherds who do not lower our gaze, concerned only with our concerns, but raise it constantly toward the horizons which God opens before us and which surpass all that we ourselves can foresee or plan.  Who also watch over ourselves, so as to flee the temptation of narcissism, which blinds the eyes of the shepherd, makes his voice unrecognizable and his actions fruitless.  In the countless paths which lie open to your pastoral concern, remember to keep focused on the core which unifies everything: “You did it unto me” (Mt 25:31-45).

            Certainly it is helpful for a bishop to have the farsightedness of a leader and the shrewdness of an administrator, but we fall into hopeless decline whenever we confuse the power of strength with the strength of that powerlessness with which God has redeemed us.  Bishops need to be lucidly aware of the battle between light and darkness being fought in this world.  Woe to us, however, if we make of the cross a banner of worldly struggles and fail to realize that the price of lasting victory is allowing ourselves to be wounded and consumed (Phil 2:1-11).

            We all know the anguish felt by the first Eleven, huddled together, assailed and overwhelmed by the fear of sheep scattered because the shepherd had been struck.  But we also know that we have been given a spirit of courage and not of timidity.  So we cannot let ourselves be paralyzed by fear.

            I know that you face many challenges, that the field in which you sow is unyielding and that there is always the temptation to give in to fear, to lick one’s wounds, to think back on bygone times and to devise harsh responses to fierce opposition.

            And yet we are promoters of the culture of encounter.  We are living sacraments of the embrace between God’s riches and our poverty.  We are witnesses of the abasement and the condescension of God who anticipates in love our every response.

            Dialogue is our method, not as a shrewd strategy but out of fidelity to the One who never wearies of visiting the marketplace, even at the eleventh hour, to propose his offer of love (Mt 20:1-16).

            The path ahead, then, is dialogue among yourselves, dialogue in your presbyterates, dialogue with lay persons, dialogue with families, dialogue with society.  I cannot ever tire of encouraging you to dialogue fearlessly.  The richer the heritage which you are called to share with parrhesia, the more eloquent should be the humility with which you should offer it.  Do not be afraid to set out on that “exodus” which is necessary for all authentic dialogue.  Otherwise, we fail to understand the thinking of others, or to realize deep down that the brother or sister we wish to reach and redeem, with the power and the closeness of love, counts more than their positions, distant as they may be from what we hold as true and certain.  Harsh and divisive language does not befit the tongue of a pastor, it has no place in his heart; although it may momentarily seem to win the day, only the enduring allure of goodness and love remains truly convincing.

            We need to let the Lord’s words echo constantly in our hearts: “Take my yoke upon you, and learn from me, who am meek and humble of heart, and you will find refreshment for your souls” (Mt 11:28-30).  Jesus’ yoke is a yoke of love and thus a pledge of refreshment.  At times in our work we can be burdened by a sense of loneliness, and so feel the heaviness of the yoke that we forget that we have received it from the Lord.  It seems to be ours alone, and so we drag it like weary oxen working a dry field, troubled by the thought that we are laboring in vain.  We can forget the profound refreshment which is indissolubly linked to the One who has made us the promise.

            We need to learn from Jesus, or better to learn Jesus, meek and humble; to enter into his meekness and his humility by contemplating his way of acting; to lead our Churches and our people – not infrequently burdened by the stress of everyday life – to the ease of the Lord’s yoke.  And to remember that Jesus’ Church is kept whole not by “consuming fire from heaven” (Lk 9:54), but by the secret warmth of the Spirit, who “heals what is wounded, bends what is rigid, straightens what is crooked”.

            The great mission which the Lord gives us is one which we carry out in communion, collegially.  The world is already so torn and divided, brokenness is now everywhere.  Consequently, the Church, “the seamless garment of the Lord” cannot allow herself to be rent, broken or fought over.

            Our mission as bishops is first and foremost to solidify unity, a unity whose content is defined by the Word of God and the one Bread of Heaven.  With these two realities each of the Churches entrusted to us remains Catholic, because open to, and in communion with, all the particular Churches and with the Church of Rome which “presides in charity”.  It is imperative, therefore, to watch over that unity, to safeguard it, to promote it and to bear witness to it as a sign and instrument which, beyond every barrier, unites nations, races, classes and generations.

            May the forthcoming Holy Year of Mercy, by drawing us into the fathomless depths of God’s heart in which no division dwells, be for all of you a privileged moment for strengthening communion, perfecting unity, reconciling differences, forgiving one another and healing every rift, that your light may shine forth like “a city built on a hill” (Mt 5:14).

            This service to unity is particularly important for this nation, whose vast material and spiritual, cultural and political, historical and human, scientific and technological resources impose significant moral responsibilities in a world which is seeking, confusedly and laboriously, new balances of peace, prosperity and integration.  It is an essential part of your mission to offer to the United States of America the humble yet powerful leaven of communion.  May all mankind know that the presence in its midst of the “sacrament of unity” (Lumen Gentium, 1) is a guarantee that its fate is not decay and dispersion.

            This kind of witness is a beacon whose light can reassure men and women sailing through the dark clouds of life that a sure haven awaits them, that they will not crash on the reefs or be overwhelmed by the waves.  I encourage you, then, to confront the challenging issues of our time.  Ever present within each of them is life as gift and responsibility.  The future freedom and dignity of our societies depends on how we face these challenges.

            The innocent victim of abortion, children who die of hunger or from bombings, immigrants who drown in the search for a better tomorrow, the elderly or the sick who are considered a burden, the victims of terrorism, wars, violence and drug trafficking, the environment devastated by man’s predatory relationship with nature – at stake in all of this is the gift of God, of which we are noble stewards but not masters.  It is wrong, then, to look the other way or to remain silent.  No less important is the Gospel of the Family, which in the World Meeting of Families in Philadelphia I will emphatically proclaim together with you and the entire Church.

            These essential aspects of the Church’s mission belong to the core of what we have received from the Lord.  It is our duty to preserve and communicate them, even when the tenor of the times becomes resistent and even hostile to that message (Evangelii Gaudium, 34-39).  I urge you to offer this witness, with the means and creativity born of love, and with the humility of truth.  It needs to be preached and proclaimed to those without, but also to find room in people’s hearts and in the conscience of society.

            To this end, it is important that the Church in the United States also be a humble home, a family fire which attracts men and women through the attractive light and warmth of love.  As pastors, we know well how much darkness and cold there is in this world; we know the loneliness and the neglect experienced by many people, even amid great resources of communication and material wealth.  We see their fear in the face of life, their despair and the many forms of escapism to which it gives rise.

            Consequently, only a Church which can gather around the family fire remains able to attract others.  And not any fire, but the one which blazed forth on Easter morn.  The risen Lord continues to challenge the Church’s pastors through the quiet plea of so many of our brothers and sisters: “Have you something to eat?”  We need to recognize the Lord’s voice, as the apostles did on the shore of the lake of Tiberius (Jn 21:4-12).  It becomes even more urgent to grow in the certainty that the embers of his presence, kindled in the fire of his passion, precede us and will never die out.  Whenever this certainty weakens, we end up being caretakers of ash, and not guardians and dispensers of the true light and the warmth which causes our hearts to burn within us (Lk 24:32).

            Before concluding these reflections, allow me to offer two recommendations which are close to my heart.  The first refers to your fatherhood as bishops.  Be pastors close to people, pastors who are neighbors and servants.  Let this closeness be expressed in a special way towards your priests.  Support them, so that they can continue to serve Christ with an undivided heart, for this alone can bring fulfillment to ministers of Christ.  I urge you, then, not to let them be content with half-measures.  Find ways to encourage their spiritual growth, lest they yield to the temptation to become notaries and bureaucrats, but instead reflect the motherhood of the Church, which gives birth to and raises her sons and daughters.  Be vigilant lest they tire of getting up to answer those who knock on their door by night, just when they feel entitled to rest (Lk 11:5-8).  Train them to be ready to stop, care for, soothe, lift up and assist those who, “by chance” find themselves stripped of all they thought they had (Lk 10:29-37).

            My second recommendation has to do with immigrants.  I ask you to excuse me if in some way I am pleading my own case.  The Church in the United States knows like few others the hopes present in the hearts of these “pilgrims”.  From the beginning you have learned their languages, promoted their cause, made their contributions your own, defended their rights, helped them to prosper, and kept alive the flame of their faith.  Even today, no American institution does more for immigrants than your Christian communities.  Now you are facing this stream of Latin immigration which affects many of your dioceses.  Not only as the Bishop of Rome, but also as a pastor from the South, I feel the need to thank and encourage you.  Perhaps it will not be easy for you to look into their soul; perhaps you will be challenged by their diversity.  But know that they also possess resources meant to be shared.  So do not be afraid to welcome them.  Offer them the warmth of the love of Christ and you will unlock the mystery of their heart.  I am certain that, as so often in the past, these people will enrich America and its Church.

            May God bless you and Our Lady watch over you!
(from Vatican Radio)

No One Sees God, by Matthew Becklo (Word on Fire)

No One Sees God
by Matthew Becklo, September 24, 2015

Your brightness is my darkness.
I know nothing of You and, by myself,
I cannot even imagine how to go about knowing You.
If I imagine You, I am mistaken.
If I understand You, I am deluded.
If I am conscious and certain I know You, I am crazy.
The darkness is enough.

- Thomas Merton
If God exists, why doesn't he make it more obvious? Why doesn't he stop more evil, answer more prayers, or perform a steady stream of miracles - or better yet, all of the above? Why all the darkness and silence, especially in a world in such desperate need of clarity and hope?

For atheists and agnostics this is a common enough sentiment; what is striking though is how often holy people have dwelt on these very same questions. In fact, the Bible itself is saturated with a piercing sense of God's obscurity. How do we make sense of this parallel between belief and unbelief?

First, a quote:
"But if I go east, he is not there; or west, I cannot perceive him; The north enfolds him, and I cannot catch sight of him; The south hides him, and I cannot see him. Yet he knows my way; if he tested me, I should come forth like gold. My foot has always walked in his steps; I have kept his way and not turned aside...Therefore I am terrified before him; when I take thought, I dread him...Yes, would that I had vanished in darkness, hidden by the thick gloom before me."
With all the terror, dread, and gloom, this seems like something out of a chain-smoking existentialist’s novella. But it is in fact Biblical - the book of Job.

This sense of divine hiddenness is central in the Old Testament, especially in the Psalms. In Monty Python and the Holy Grail, God himself declares from a cloudy throne: "It's like those miserable Psalms. They're so depressing!" Maybe the comedic crew wrote this line with Psalm 10 in mind:
"Why, Lord, do you stand afar
and pay no heed in times of trouble?
Arrogant scoundrels pursue the poor;
they trap them by their cunning schemes.
The wicked even boast of their greed;
these robbers curse and scorn the Lord.
In their insolence the wicked boast:
"God does not care; there is no God.""
Or Psalm 88:
"But I cry out to you, Lord;
in the morning my prayer comes before you.
Why do you reject my soul, Lord,
and hide your face from me?
...My only friend is darkness."
There's countless other examples (Psalm 30, Psalm 44, Psalm 63), and not only in those "depressing" Psalms. In 1 Kings we read a striking passage about God approaching Elijah not in a strong wind, earthquake, or fire, but a kind of "silent sound." The prophet Isaiah contemplated God's darkness in contradistinction to more meddlesome deities: "Truly you are a hidden God." Even the Hebrew word for God (YHWH) signified the unutterable.
In the New Testament, one might suspect that this would all change - and it does, but it also doesn't, not even for God incarnate. In a truly mind-bending episode, Christ, hanging from the cross, quotes Psalm 22: "My God, my God, why have you abandoned me?" The Psalm continues:
"Why so far from my call for help,
from my cries of anguish?
My God, I call by day, but you do not answer;
by night, but I have no relief."
This passage is a strange thing for a Christian; it appears, as GK Chesterton put it, that God himself is abandoned by God. "Let the atheists themselves choose a god," Chesterton mused. "They will find only one divinity who ever uttered their isolation; only one religion in which God seemed himself for an instant to be an atheist."
The theologian Hans Urs von Balthasar describes this mission of God into godforsakenness with great insight:
"Active faith means following Jesus; but Jesus' mission leads him on a course from heaven deeper and deeper into the world of sinners, until finally on the Cross he assumes, in their stead, their experience of distance from God, even of abandonment by God, and thus of the very loss of that lucid security promised to the "proven" faithful. This paradox must be borne..."
And we see that "loss of that lucid security" not only in Biblical passages and theological works, but in the lives of countless believers. Saint Anselm, an 11th century archbishop and originator of the ontological argument, wrote:
"I have never seen thee, O Lord my God; I do not know thy form. What, O most high Lord, shall this man do, an exile far from thee? What shall thy servant do, anxious in his love of thee, and cast out afar from thy face? He pants to see thee, and thy face is too far from him. He longs to come to thee, and thy dwelling place is inaccessible. He is eager to find thee, and knows not thy place. He desires to seek thee, and does not know thy face. Lord, thou art my God, and thou art my Lord, yet never have I seen thee...Why did he shut us away from the light, and cover us over with darkness?..."
We see a more profound case in notable mystics of the Church: in Teresa of Avila and St. John of the Cross' "dark night of the soul" in the 16th century; in the last days of Therese of Lisieux in the 19th century ("If you only knew what darkness I am plunged into," she told her fellow nuns); and even in Mother Teresa in the 20th century (who described forty-five years of inner emptiness, feeling "neither joy, nor love, nor light...").
Some of the greatest theological art is also focused exactly on this tortuous journey through darkness. Dostoevsky, Graham Greene, and Flannery O'Connor all wrote with a profound sense of both God's action and absence; the work of Polish painter Jerzy Nowosielski revolves around "an immense metaphysical black hole" and the darker aspects of human experience; and Shusaku Endo, a Catholic novelist, wrote the book Silence (slated for film development by Martin Scorsese) about 17th century Portuguese missionaries who wrestle with God's silence in the midst of great suffering:
"I cannot bear the monotonous sound of the dark sea gnawing at the shore. Behind the depressing silence of this sea, the silence of God...the feeling that while men raise their voices in anguish God remains with folded arms, silent."
Even popular songs expressing the darkness and silence of God are so much more interesting (and popular) than sanguine worship songs meant to pacify. In a song of the same name and theme as Endo's book, the Jewish singer Matisyahu sings:
"Bring my broken heart to an invisible king
With a hope one day you might answer me
So I pray don't you abandon me.
Your silence kills me;
I wouldn't have it any other way.
Is it wrong to think you might speak to me?
You might speak, would it be words and what would you say?
It's so heavy, a heavy price to pay
Your silence"
"Testin' Me" by Stones Throw artist Dudley Perkins, Tom Waits' "God's Away on Business," and The Roots' "Dear God 2.0," all capture a similar lament:
"Dear God, I’m trying hard to reach you
Dear God, I see your face in all I do
Sometimes, it’s so hard to believe it...
If your love's still around, why do we suffer?"
The atheist might respond that this plethora of modern cases shows that this is a modern phenomenon. Maybe the "God of darkness" is just the fallout of a post-Christian God evanescing under closing gaps of scientific knowledge - that he appears to be a distant shell of his former glory because science has explained so much of what was once attributed to the divine.
But remember, our investigation began millennia ago. This obscurity of the God of Abraham has been with us from the beginning, and not just on the periphery, but right there on center stage. When we read tweets from someone like Matisyahu in a Jacob-like grapple with God ("I have never stopped asking this question. Are you real? Are you listening? Who are you?"..."I am not impressed with answers. A question that comes from deepest depths is worth more then a mountain of answers"), we're not seeing a gap-less God of the gaps or an artsy affectation, but a supreme truth of faith: that it's a long day's journey into night.
Is this something rotten at the core of faith itself, then, whatever the century? Is the darkness and silence not a drawing forward from beyond the veil of the world, but just what it is - darkness and silence?
Nietzsche thought so. In Dawn, he wrote:
"A god who is all-knowing and all-powerful and who does not even make sure his creatures understand his intentions —could that be a god of goodness? Who allows countless doubts and dubieties to persist, for thousands of years, as though the salvation of mankind were unaffected by them, and who on the other hand holds out frightful consequences if any mistake is made as to the nature of truth? Would he not be a cruel god if he possessed the truth and could behold mankind miserably tormenting itself over the truth?... they as yet know nothing of a Duty of God to be truthful towards mankind and clear in the manner of his communications."
Bertrand Russell is said to have put the matter much more pithily. Below, philosopher Peter Kreeft recounts the famous story about Russell's deathbed quip, and introduces some of the classical responses to the problem of divine hiddenness:


Michael Novak, in his book No One Sees God: The Dark Night of Atheists and Believers, is wise enough to move beyond these answers, good as they are. Novak focuses instead on the plain fact that this darkness and silence is common ground for us all - whatever it amounts to, whatever it means, we all share it. (He confesses early in the preface: "It was crystal clear to me even at age twelve that life is far more horrible than anybody had heretofore suggested. Unbelief, atheism, and cursing the darkness might for me and for all turn out to be the more honest way.")

"Serious and devout believers from the time of Elijah and Job have known about the darkness in which the true God necessarily dwells," Novak writes. "Darkness is the normal mode of Jewish and Christian belief."

For Novak, as for Kreeft, this darkness fosters "the true relation between the Creator and the creature," which is more hide-and-seek than lost-and-found, in both directions:
"God hates to be too obvious about things. He writes pretty darn good mysteries into almost everything He does. Our fun lies in the detection. Who would be attracted to God if He didn't drop a hint, or plainly plant a clue? And then cover it up again? We have to work for it. Use our brains a little. Keep pursuing the hidden God. God is pursuing us...but we keep running from Him. There is a little verse that presents God as "The Hound of Heaven":
I fled Him, down the nights and down the days;
I fled Him, down the arches of the years;
I fled Him, down the labyrinthine ways
Of my own mind.
That poem nails the reality."
But Novak's final point, the point of the book, is that "the line of belief and unbelief is not drawn between one person and another, normally, but rather down the inner souls of all of us." We aren't so different after all:
"Both the atheist and the believer stand in similar darkness. The atheist does not see God - but neither does the believer...we all stand in darkness concerning our deepest questionings...withal, a certain modesty should descend upon us. Believers in God well know, in the night, that what the atheist holds may be true. At least some atheists seem willing to concede that those who believe in God might be correct. Sheer modesty compels us to listen carefully, in the hopes that we might learn."
This is an especially good caveat for the faithful. Pope Francis wrote in his first encyclical Lumen Fidei (or "The Light of Faith"): "One who believes may not be presumptuous; on the contrary, truth leads to humility, since believers know that, rather than ourselves possessing truth, it is truth which embraces and possesses us. Far from making us inflexible, the security of faith sets us on a journey..."

In other words, faith does not mean knowing God through and through and tapping a stockpile of straightforward answers. Instead, it's an ontological light burning in the same existential darkness that scandalizes the atheist. "Faith is not a light which scatters all our darkness," Francis reminds us, "but a lamp which guides our steps in the night and suffices for the journey."

The believer can and should be struck by the same darkness and the same profound questions that trip up the atheist. The atheist, on the other hand, can be struck by the lightning of grace and the thunder of desire, given the assurance of things hoped for. But even then, the darkness remains; the soul will still see by a mirror, at night; the eye will not see, nor mind visualize, what God has prepared; she will continue to journey and climb, a child of the light but still a child. But on the wings of grace, that "deep but dazzling darkness" is enough, and her cup overflows.