Dear Brothers and Sisters, Good morning,
T
he crisis we are living due to the pandemic is affecting ev- eryone; we will emerge from it for the better if we all seek the common good together; other- wise, we will emerge for the worse. Unfortunately, we see partisan interests emerging. For example, some would like to appropriate possible solutions for themselves, as in the case of vaccines, to then sell them to others. Some are tak- ing advantage of the situation to instigate division: by seeking eco- nomic or political advantages, gen- erating or exacerbating conflicts. Others are simply not concerned about the suffering of others; they pass by and go their own way (cf. Lk 10:30-32). They are the devotees of Pontius Pilate, washing their hands of the suffering of others. The Christian response to the pandemic and to the consequent socio-economic crisis is based on love, above all, love of God who al- ways precedes us (cf. 1 Jn 4:19). He loves us first. He always precedes us in love and in solutions. He loves us unconditionally and when we welcome this divine love, then we can respond similarly. I love not only those who love me - my fam- ily, my friends, my group - but also those who do not love me - those who do not know me - those who are strangers, and even those who make me suffer or whom I con- sider enemies (cf. Mt 5:44). This is Christian wisdom; this is the attitude of Jesus. And the highest point of holiness, let's put it that way, is to love one's enemies, which is not easy . - I would say it is an art! But an art that can be learned and improved. True love that makes us fruitful and free is always expansive and inclusive. This love cares, heals and does good. Often, a caress does more good than many argu- ments, a caress of pardon instead of many arguments to defend one- self. It is inclusive love that heals. So, love is not limited to the re- lationship between two or three people - friends - family - It comprises civil and political relationships, including the rela- tionship with nature. Since we are social and political beings, one of the highest expressions of love is - social and political, which is de- cisive for human development and in order to face any type of crisis. We know that love makes fami- lies and friendships flourish; but it is good to remember that it also makes social, cultural, economic and political relationships flour- ish, allowing us to construct a "civilization of love," as St. Paul VI loved to say and, in turn, St. John Paul II. Without this inspira- tion the egotistical, indifferent, throw-away culture prevails - that is, to discard anyone I do not like, whom I cannot love or those who seem to me as not useful in soci- ety. Today at the entrance, a couple said to me: "Pray for us because we have a disabled son." I asked - "And what do you do?" - "We accompany him, we help him." All of their lives as parents for that disabled son. This is love. And the enemies, the political adversaries, according to our opinion appear to be politically and socially dis- abled - But we must - dialogue, we must build this civilization of love - All of this is the opposite of war, division, envy - inclusive love is social - familial - politi- cal ... love pervades everything! The coronavirus is showing us that each person's true good is a common good - and - the com- mon good is a true good for the person. (cf. CCC, 1905-1906). If a person only seeks his or her own good, that person is selfish. In- stead, a person is more of a person when his or her own good is open to everyone, when it is shared. Health, in addition to being an individual good, is also a public good. A healthy society -takes care of everyone's health. A virus that does not recognize barriers, borders, or cultural or political distinctions must be faced with a love without barriers, borders or distinctions. This love can generate social structures that encourage us to share rather than to compete, that allow us to in- clude the most vulnerable - and that help us to express the best in our human nature - True love does not know the throw-away culture - In fact, when we love and generate creativity - trust and solidarity - concrete initia- tives for the common good emerge. And this is true at both the level of the smallest and largest com- munities, as well as at the inter- national level . - If you in your family, in your neighborhood start out with envy, with fights, there will be "war" in the end. Instead, if you start out with - sharing love, forgiveness, there will be love and forgiveness for everyone. Conversely, if the solutions for the pandemic bear the imprint of egoism, whether it be by persons, businesses or nations, we may perhaps emerge from the corona- virus crisis, but certainly not from the human and social crisis that the virus has brought to light and exacerbated. Therefore, be careful not to build on sand (cf. Mt 7:21-27)! To build a healthy, inclusive, just and peaceful society we must do so on the rock of the common good . - St. Thomas Aquinas used to say that the promotion of the common good is a duty of justice that falls on each citizen . - And for Chris- tians, it is also a mission. As St. Ignatius of Loyola taught, to direct our daily efforts toward the com- mon good is a way of receiving and spreading God's glory. Unfortunately, politics does not often have a good reputation - This is not to say that all politi- cians are bad - [W]e should not resign ourselves to this negative vision, but instead react to it by showing in deeds that good poli- tics is possible, indeed dutiful, one that puts the human person and the common good at the centre. If you read the history of humanity you will find many holy politi- cians - It is possible insofar as every citizen, and especially those who assume social and political commitments - root their action in ethical principles and nurture it with social and political love. Christians, in a particular way the lay faithful, are called to give a good example of this and can do so thanks to the virtue of char- ity, cultivating its intrinsic social dimension. It is - time to improve our so- cial love - If everyone contributes - and if no one is left out, we can regenerate good relationships on the community, national and in- ternational level and even in har- mony with the environment. Thus, through our gestures, even the most humble ones, some- thing of the image of God we bear within us will be made visible, because God is the Trinity, God is love - With his help, we can heal the world working all together for the common good -
GUEST EDITORIAL POPE FRANCIS I 4 OPINION
THE CATHOLIC FREE PRESS SEPTEMBER 18, 2020
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f f i i i h i h fi h
A man for strengthening others
W
hen the choirs of angels led Father Paul Mankowski, SJ, into the Father's House on September 3, I hope the seraphic choirmaster chose music appropriate to the occasion. Had I been asked, I would have suggested the Latin antiphon Ecce sacerdos magnus as arranged by Anton Bruckner. The all-stops-pulled moments in Bruckner's composition, deploying organ, brass, and full choir, would have been a perfect match for Paul Mankowski's rock-solid Catholic faith, his heroic ministry, and his robust literary and oratorical style; the a capella sections, softly sung, mir- ror the gentleness with which he healed souls. Above all, I would have suggested Bruckner's motet because Father Mankowski truly was what the antiphon celebrates: "a great priest who in his days pleased God." We were friends for some 30 years and I can say with- out reservation that I have never met anyone like Paul Mankowski. He was off-the-charts brilliant, an extraordi- nary linguist and scholar; but he wore his learning lightly and was a tremendous wit. He rarely expressed doubts about anything; but he displayed a great sensitivity to the doubts and confusions of those who had the humility to confess that they were at sea. He could be as fierce as Jeremiah in denouncing injustice and dishonesty; but the compassion he displayed to spiritually wounded fellow- priests and laity, who sought healing through the work of grace at his hands, was just as notable a feature of his personality. His curriculum vitae was singular. The son of working- class parents, he put himself through the University of Chicago working summers in a steel mill. He did ad- vanced degrees at Oxford and Harvard, becoming the sparring partner of a future Australian prime minister, Tony Abbott, at the former, and delving deeply into the mysteries of Semitic philol- ogy - unfathomable, to most of his friends - at the latter. He taught at the Pontifical Bibli- cal Institute in Rome and was pastor of an English-speaking parish in Amman, Jordan. Wherever he was, he lived like a true ascetic; he was also the best company imaginable at a meal or a party. He was a writer of genius, although his published bibli- ography is considerably slim- mer than it might have been, thanks to the years when he was silenced or censored by his religious superiors. A good example of his ability to com- bine keen insight and droll humor is his 1992 dissection of the goings-on at the annual convention of the American Academy of Religion (available here: https://www.firstthings. com/article/1992/03/what-i- saw-at-the-american-academy- of-religion). More recently, Father Mankowski drew on his extensive experience as a confessor and spiritual director to pen, with his superiors' permission, a respectful but sharp critique of his fellow Jesuit James Martin's book, Building a Bridge (available here: https://www.firstthings. com/article/2017/08/pontifex-minimus). In the decades between those two pieces, and when permitted to do so, he published essays and reviews on a wide range of top- ics, including literature, politics, Church affairs, biblical translations and the priesthood, while sharing his pri- vate musings with friends in a seemingly endless series of pungent parodies, revised song lyrics, and imagined news stories. Years ago, his friend Father Richard John Neuhaus dubbed Father Mankowski one of the "Papal Bulls:" Jesu- its of a certain generation notable for their intellectually sophisticated and unwavering Catholic orthodoxy, which often got them into hot water of various temperatures (including boiling) with their Ignatian brothers and supe- riors. Paul Mankowski was no bull, papal or otherwise, in a china shop, though. He relished debate and was courte- ous in it; what he found off-putting was the unwillingness of Catholic progressives to fight their corner with a frank delineation of their position. This struck him as a form of hypocrisy. And while Father Mankowski, the good shep- herd, often brought strays back to the Lord's flock, he was unsparingly candid about what he perceived as intellec- tual dishonesty, or what he recently deplored as "ignoble timidity" in facing clerical corruption. Paul Mankowski was not a man of the subjunctive, and he paid the price for it. He is beyond all that now, and I like to imagine St. Igna- tius of Loyola welcoming him to the Father's House with a hearty "Well done, my son." In this valley of tears, freshly moistened by those who mourn his untimely death at age 66, Father Paul V. Mankowski, SJ, will be remembered by those of us who loved him as a man and a priest who, remaining faithful to his Jesuit and sacerdotal vocations, became a tower of strength for others. This was a man of God. This was a man, whose courageous manliness re- flected his godliness.
THE CATHOLIC DIFFERENCE George Weigel
BY MSGR. FRANCIS D. KELLY
T
he annual recurrence of Catechetical Sunday - this year observed on September 20 - is an opportune moment to reflect anew on this central aspect of the Church's life. Pope St. John Paul II wrote: "The more the Church gives catechesis priority over other works and undertakings, the results of which might be more spectacular, the more she finds in catechesis a strengthening of her internal life as a community of believers and of her external activity as a missionary Church. The Church is called by God and events to renew her trust in catechetical activity as a prime aspect of her mission." On this Catechetical Sunday may I suggest that we focus on two aspects of this ministry: content and strategies. Despite the many distractions of modern life there is a deep inner yearning in many people to know the meaning and purpose of human life and the way to true happiness. This gives us an opening for our message of good news. Sooner or later in every human life, perhaps in moments of crisis, disappointment or loss, these great questions arise. That is why catechism and religious education are not just for children but a lifelong necessity. Recent studies, however, have indicated that our message is not getting through. The number of "nones" - those who claim no religious affiliation - has grown to a quarter of the American population. Many are former Catholics! Perhaps some of the fault lies in what has been referred to as "Chris- tianity Lite," a catechesis lacking solid Scriptural and doctri- nal content. To provide people with the joyful, confident conviction they need to live their lives in peace and hope, we need to fo- cus on the two basic pillars of Christian faith - the Incarna- tion of the Son of God and his Paschal Mystery of death and resurrection. In the Scriptures we see that these were the chief focus and content of the teaching of the early Church, which aroused in people a strong faith and even the courage to suffer martyrdom for their faith. The astonishing revelation is that God loved his creatures so much he himself became incarnate and shared our hu- man life and sufferings, he takes away our sins by his cross and assures us that we are his children, destined for eternal glory and happiness. Suffering is inevitable, but Christ as- sures us it can be meritorious and is always illumined by his Resurrection. What a catechesis is provided by leading people prayerfully through the Way of the Cross! Catechists are witnesses to these core truths. This re- quires that they be well formed. It is not adequate to pass out a teacher's manual; catechists need to be supported by prayer and study together. Pope Francis wrote: "The job of the catechist is to go forth to others out of love to bear witness to Jesus, to talk about Jesus, to proclaim Jesus ... the heart of the catechist receives the good news and offers it to others as a gift ... this is something very beautiful!" Catechesis is a life-long enterprise. An important start is preparation for the sacraments of first Communion, pen- ance and confirmation. If this is done well it opens the hearts of children to the love of God in a powerful way. Beyond that, creative new models of family-oriented cat- echesis need to be explored and developed. The Archdiocese of Boston has just developed an excellent resource -"Project Nazareth: Faith begins at Home" - for children in pre-school through grade 6. It invites families to take fifteen minutes together each day to pray, listen, ponder and discuss the themes presented. Efforts at rekindling faith in adults have proven very fruit- ful, such as Catholic men's and women's conferences, where issues and questions about the faith can be explored in an open and healthy way. Perhaps Pope John Paul's call to raise the priority of cat- echesis can be realized by a revival of annual catechetic congresses, which used to draw thousands of religious educators for inspiration and celebration. Diocesan award ceremonies to honor and thank long-term catechists in our parishes could be held to raise the profile of this essential ministry. The Church has the answer that human hearts are seek- ing ... May the Holy Spirit lead us all to be better witnesses and teachers of this good news. Msgr. Francis D. Kelly, a retired priest of the Worcester Dio- cese, was director of the department of Religious Education at the National Catholic Educational Association, Washington D.C., and is the author of "The Mystery We Proclaim: Cateche- sis for the Third Millennium."
Reflections on catechesis
Love and the common good
Pope Francis greets the crowd as he arrives for his general audience in the San Damaso courtyard at the Vatican Sept. 9.
CNS PHOTO PAUL HARING
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