Reflection on the Fourth Sunday of Easter

This weekend is also known as Good Shepherd Sunday. The Gospel this Sunday is so short, it is published in its entirety here:
(It can be found at John 10:27-30)

Jesus said:
“My sheep hear my voice;
I know them, and they follow me.
I give them eternal life, and they shall never perish.
No one can take them out of my hand.
My Father, who has given them to me, is greater than all,
and no one can take them out of the Father’s hand.
The Father and I are one.”

We are the sheep, Christ is the shepherd who speaks to us the words of truth. In responding to the love of Christ, we can follow it as a priest, religious, generous single life, or married. Right here, right now, we are called to follow.

As a shepherd from the time of Christ and even nomadic shepherds could tell, the sheep need to be guided by shepherd's voice. They hear it, and while about the tasks at hand (for sheep, that means eating), and follow the voice. When they do, they are kept safe. Jesus, the good shepherd, promises that if we follow, he will hold us in his hands, and no one can take us out of them. But we can walk out (like so many of the hearers of the Bread of Life discourse who walked away from salvation). It is not enough to listen to the voice of Christ once, and then think that we are safe. No, we follow daily, hourly, and perhaps even every second!

A Great Harvest

Whispers in the Loggia has a post on the large number of vocations from West Philadelphia High School. (The original article is found here.)

Since its founding as a boys' school in 1916, and the addition of the girls' school in 1926, West Catholic has turned out more than 1,000 religious sisters, 600 priests, at least 300 Christian Brothers, six bishops, and Cardinal John O'Connor, the late archbishop of New York - Class of '38.

The School hosted a reunion for them, and it sounds as if it was a great success. Perhaps this is something more should do.
One thing that I found telling: it seems that everyone encouraged vocations, from the parents to the principal. The culture of vocations is definitely alive here!

The Theory of Limbo

There has been lots of blog articles lately about the recent conclusion of a Vatican Theological Commission regarding Limbo. There are a number of errors and misrepresentations of the theory, and I offer the following as a corrective.

First, Limbo is not purgatory, the state of souls destined for heaven (due to faith and no unforgiven sins) but lacking in perfect love. The theory of Limbo was just that... a theory. In the theological terms, it is a theological speculation or theological opinion, not a Dogma or doctrine which are to be held definitively (such as purgatory!). Because some in the Church taught it did not make it so, and just because the recent theological conclusion said that it is a theory that is not helpful did not 'bring the walls of Limbo' down. The Pope has to accept or reject the Commission's findings. All this is to to say that those that taught it, did so without creating it, and those that say that it is not a helpful theory to continue to teach did not destroy it. The official teaching of the Church is that those who die with only original sin are not automatically condemned to hell, nor are they automatically admitted to heaven. True, though, is that the some texts refer to a state of those who die with original sin but no personal sin, but there is not an explicit, definitive teaching on limbo's existence.

As such, Limbo was not the 'in-between' of heaven and hell but a different category that taught that those babies who died without baptism were given a state of 'natural happiness', but not the state of supernatural happiness that is in heaven. While not subscribing to the theory as particularly as helpful as relying on God's mercy (though I will fully submit to the Pope were he to declare Limbo a doctrine to be held), I understand the theory of Limbo as like that of a grade school rain-day recess - lots of laughter and joy but in the classroom, not on the playground enjoying the sun and open space. Such children are lacking nothing with such natural happiness because they know nothing of God and the supernatural happiness He gives.

There is power in the Sacrament of Baptism, but it comes from Christ. Baptism is a participation in the Death and Resurrection of Christ which results in removal of sin, both original and personal, and a rejuvenation of the human being. The conclusion of the commission is that indeed God the Father can (as in 'it is possible', but not 'necessarily will') save the unbaptized by other means as well, so that they can share in the supernatural happiness of heaven. The theory of Limbo relies heavily on medieval philosophical and theological principles (all of which are sound), in such things as evil is a privation of some good that ought be present, that those with sin (personal or original) cannot enter heaven, etc. The teaching against limbo is based a more deeply developed theology of grace and mercy - that one can be saved, but only through Christ, without knowing Him explicitly or being baptized (which is not to say we should not get to know Him, or be baptized). While the Sacraments of Baptism and Reconciliation are the ordinary means of experiencing God's Grace and forgiveness, God could work outside of them as well for the forgiveness of sins (such as the case of otherwise faithful Protestants who sinned but followed a well-formed conscience could experience forgiveness). There is a warning with all of this, though: we are not to presume God's mercy, and if at all able, we need to receive the Sacraments. The Church has taught that those who desire Baptism but die without it may experience the "baptism of desire" and experience God's mercy and have one's sins forgiven, for example.

Personally, I think the reason the press and so many have jumped on this is that they see it as a sign that the Church can change any of its teaching, which they tend to lump all together. The teaching against women priests, abortion, birth control, and such, gets regarded as equally changeable as the theory of Limbo, the application of the teachings of just war and capital punishment, and perhaps even the use of mercury thermometers, as suggested by Senator Durbin's score card for Catholic politicians. He actually suggested a pro-abortion politician could be more "Catholic" than a pro-life politician because they did not support the USCCB's suggestion to limit the use of mercury or other relatively 'minuscule' promptings of the US Bishops! If the Church's stance on some things can change, it can change in all things, is the thought. This, however, is not true.

Also, I think the pro-abortion, pro-contraception mentality is affecting this hype. I have actually heard at least one pro-abortion person say that if we are serious about the unborn child as such, it is better for a child to be killed in the womb and enter heaven than to be given birth and mistreated. The theory of limbo seems more cold and distant than this 'warm fuzzy' feeling of a sort of universal salvation of even those who are murdered in the womb. Do not misread me, though. Yes, if there is no Limbo, those that are aborted could also be entered into the beatific vision, but I reject the thought that this can be used to justify abortion! Abortion has no justification. To be born is always better than to be killed in the womb, and we must do everything we can to make the life of all, born and unborn, better. As good as life is, though, Heaven is even better yet!

All summed, the teaching of the Church is that all are invited to share in the beatific vision and to be saints in heaven. We are allowed there by God's grace. We are invited, in Baptism, to place our faith in Jesus Christ our savior, but know that He can also save those, who through no fault of their own die without Baptism and live in accordance to a well-formed conscience. Even little babes, are entrusted to the mercy of Christ and may be allowed into the eternal embrace of heaven, perhaps based on the faith of the child's parents. The vocation of all is to eternal, supernatural happiness, but this is no guarantee that we will all be given the gift. Are we going to respond in such a way that God will give us His grace?

Pope Benedict's Address for World Day of Prayer for Vocations

Pope Benedict released the English translation of his address for the World Day of Prayer for Vocations which is this weekend.

I find it impressive, but he speaks of the prayer for "number and quality". I honestly do not remember any other papal document being as blunt about the necessity of both, but this is of course a little thing. His Holiness Benedict XVI has made this a passion - of priests and bishops being of high-quality.

He writes, too, that one who responds to a vocation of the priesthood or religious life is responding to the call of Christ in the same way that the first followers, the fishermen, did. These vocations are to the service of the Church as communion. One particularly striking quote ties all the themes of Pope Benedict's writings of recent:

Whoever places himself at the service of the Gospel, if he lives the Eucharist, makes progress in love of God and neighbour and thus contributes to building the Church as communion. We can affirm that the "Eucharistic love" motivates and founds the vocational activity of the whole Church, because, as I wrote in the Encyclical Deus caritas est, vocations to the priesthood and to other ministries and services flourish within the people of God wherever there are those in whom Christ can be seen through his Word, in the sacraments and especially in the Eucharist.

Archbishop Nienstedt's Biography

A Catholic Community Blog called Stella Borealis, "The Star Of The North" posted the biography of the new Archbishop of St. Paul Minneapolis, of course that being Archbishop Nienstedt formerly of New Ulm. They found it at the Diocese of New Ulm website. Thanks Stella Borealis, and congratulations on your new Archbishop!

At the press release, Archbishop Nienstedt defined himself as a parish priest that holds and teaches what the Catholic Church does. He certainly does. While some might hold this against him, it is a true strength of his. After all, who said that Catholic leaders, especially bishops and priests, should withhold the truth from those that would rather not hear!

Bishop Nienstedt's New Assignment

I am saddened, for completely selfish reasons, to announce that His Holiness, Pope Benedict has appointed Bishop Nienstedt appointed Coadjutor of the Archdiocese of St. Paul and Minneapolis. He was assigned as the Bishop of New Ulm in June of 2001, and installed in August of that year. Now, after only six years, he moves on.

Such an announcement is received, no doubt, with great joy by Archbishop Flynn, the Archdiocesan priests, and the people. Bishop Nienstedt is a great administrator and a very solid Bishop. It has been my pleasure to serve as Director of Vocations for him these last five years.

While we wait for the Holy See to appoint another bishop here in the New Ulm Diocese, Bishop Nienstedt will serve as Apostolic Administrator. Let us pray already that God will give us another holy Bishop who will proclaim the truth without fear - a truly good Shepherd modeled after Jesus Christ.

Reflection on the Third Sunday of Easter

What do you do when you do not know what else to do? For St. Peter, he goes fishing. He is lost - he has heard of the empty tomb, and seen the tomb with his own eyes. He has experienced the risen Christ not only once, but twice. But he does not know what to do other than return to his former way of life. The other apostles follow, equally lost.

But there is no going back, not after all they experienced. They are out all night and catch nothing. It is only when Christ calls out to them, to tell them to cast to the right side of the boat, that they catch anything. With the 153 large fish, they know now what to do - they are to fish for men. Peter jumps out and swims to shore, where he sees that Jesus has prepared them breakfast.

But there is still a little matter for Jesus and Peter to discuss. Peter denied Jesus three times, and then he ran away. Now, Jesus asks him to demonstrate his love. Jesus asks, "Peter, do you love me more than these?" Even in the Greek, it is uncertain what Jesus is really asking, and perhaps it is all the understandings. Perhaps the 'These' refers to the other apostles - does he love Jesus more than the other apostles love him, or does he love Jesus more than he loves the other apostles? Perhaps he was asked if he loves Jesus more than the boats and nets. Whatever it is, Peter is absolutely certain - yes, he does. Jesus tells him to feed his lambs. Jesus asks a second and third time, and Peter seems a little hurt, as all healing ultimately seems to bring, and answers yes. Jesus responds with asking Peter to tend, and then feed, his sheep.

Jesus asks each one of us the same question. In our sin, we have denied him, but he does not abandon us in our sin or simply ignore it. He forgives us, invites us to express our love more. So the question of our lives is not how have we denied, but rather do we love him. Are we willing to leave all else behind, to walk from our former way of life with all that was good, and all that entrapped us, in order to be led deeper in relationship with Him? The temptation for us after our experience of the Risen Christ, especially in the Eucharist, is to go back to the familiar. The feast that Jesus provides for us calls us to change our lives, to trust Him more, and to profess our love.