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Two weeks ago, I had the great good pleasure of presiding at the wedding of my niece, Bryna.
She has been, all her life, a lovely girl, full of joy and good cheer — and eager to give herself in service to others.
Her husband, Nelson, is also a fine person, and he took the courageous step of becoming a Catholic in anticipation of his wedding.
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I write these words from the Nuremore Hotel in Monaghan, Ireland, where I am conducting a retreat for the good priests of the Dublin Archdiocese.
As I look out at these men, I am reminded of so many of my own relatives on both sides of my family (“Gosh, he looks like Uncle Charlie” and “That one is the spitting image of my cousin Terry”), for I am Irish all the way through. Many of the priests who are making the retreat are retired, and it is edifying to see so many who have bravely borne the heat of the day. Do say a prayer for them.
The theme that I have chosen for my talks is “Pope Francis Speaks to Priests.” I have culled a number of motifs from the pope’s numerous talks, sermons, and lectures to priests, seminarians, and bishops. Allow me, in the course of this brief article to say just a few words about each one.
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With great profit and pleasure I’m currently reading Alec Ryrie’s new book Protestants: The Faith that Made the Modern World. Among the many texts appearing in this year of the 500th anniversary of the Reformation, Ryrie’s stands out for its verve, clarity, and historical sweep.
In some ways, it is an answer to Brad Gregory’s The Unintended Reformation, though it lacks the intellectual depth and thoroughness of Gregory’s magisterial study. What has so far intrigued me most of all in Ryrie’s book is his portrait of the undisputed father of the Reformation, Martin Luther.
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Robert Cardinal Sarah’s recent book The Power of Silence: Against the Dictatorship of Noise explores a number of themes both theological and spiritual, all centering around the unhappy role that noise has come to play in our culture and more specifically in the Church.
His observations are most trenchant in regard to the liturgy, which should come as no great surprise, given his role as head of the Vatican Congregation devoted to liturgy and sacraments. As I read the sections of his book dealing with the importance of silence during Mass, I often found myself nodding vigorously.
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One of the greatest privileges I have as a bishop is the opportunity to preside at the Sacrament of Confirmation. A drawback, however, is that I am obligated to conduct over 40 Confirmations in roughly a two month period — which means that I become tired, rather quickly, of my own homily!
As a result, I’m frequently shifting gears, trying out new ideas, looking at the complex phenomenon of Confirmation from a variety of angles. I want to share with you in this article some of the key ideas in the latest iteration of my Confirmation sermon.
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This past week, we celebrated the 100th anniversary of the first apparition of Our Lady to a group of shepherd children near the Portuguese town of Fatima. The series of Fatima appearances — lasting from May until October of 1917 — is one of the most extraordinary in the history of the Church.
It has also beguiled political and cultural commentators outside the ambit of the Church, and it is this wider implication that I would like to explore.
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I have always loved the Acts of the Apostles and have often recommended it to those who are approaching the Bible for the first time. Filled with colorful narratives, adventure, martyrdom, persecution, journeys by sea, etc., it makes for stimulating reading indeed.
But I love it especially because it shows us the excitement of being a follower of Jesus. Long before there were parishes and dioceses and the Vatican and other institutional structures, there was this band of brothers and sisters who were so overwhelmed and energized by the fact of the resurrection that they went careening around the world and to their deaths with the message of Jesus.
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On a recent trip to Sacramento, from my home base in the LA area, I flew Southwest Airlines. In an idle moment, I reached for the magazine in the seatback pocket and commenced to leaf through it.
I came across an article by a woman named Sarah Menkedick entitled “Unfiltered: How Motherhood Interrupted My Relationship with Social Media.” The piece was not only wittily and engagingly written; it also spoke to some pretty profound truths about our cultural situation today and the generation that has come of age under the influence of the Internet.
She argues that to have swum in the sea of Instagram, Facebook, Pinterest, and YouTube from the time that one was a child was to live one’s life perpetually in front of an audience. Most millenials never simply had experiences; they were conditioned to record, preserve, and present those experiences to a following who were invited to like what they saw, to comment on it, to respond to it.
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Rod Dreher’s The Benedict Option: A Strategy for Christians in a Post-Christian Nation has certainly emerged as the most talked-about religious book of 2017. Within weeks of its publication, dozens of editorials, reviews, op-eds, and panel discussions were dedicated to it. Practically every friend and contact I have sent me something about the book and urged me to comment on it.
The very intensity of the interest in the text in one way proves Dreher’s central point, namely, that there is a widely-felt instinct that something has gone rather deeply wrong with the culture and that classical Christianity, at least in the West, is in a bit of a mess.
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Rod Dreher’s The Benedict Option: A Strategy for Christians in a Post-Christian Nation has certainly emerged as the most talked-about religious book of 2017. Within weeks of its publication, dozens of editorials, reviews, op-eds, and panel discussions were dedicated to it. Practically every friend and contact I have sent me something about the book and urged me to comment on it.
The very intensity of the interest in the text in one way proves Dreher’s central point, namely, that there is a widely-felt instinct that something has gone rather deeply wrong with the culture and that classical Christianity, at least in the West, is in a bit of a mess.
