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Posted on 03/19/2019 01:49 AM (Diocese of Duluth | Daily News)
Two women stood near the busy road on a chilly February morning in Indianapolis. A steady, penetrating mist -- and sometimes an icy splash from a speeding car -- made for a dampness that digs deep and lingers despite layers of clothes. The temperature hovered just above freezing.
"It's always 10 degrees colder here than anywhere else," Sheryl Dye said with a patient grin. Her companion, Ann Clawson, nodded in agreement.
|Ann Clawson stands outside outside the Planned Parenthood abortion center in Indianapolis Feb. 20, 2019, holding a "blessing bag" filled with information and resources. She was ready to present it to anyone pulling in to the center for an abortion if the person had stopped. (CNS photo/Natalie Hoefer, The Criterion)|
By "here" she meant the entrance of the driveway of the Planned Parenthood abortion facility on the northwest side of Indianapolis. It is the state's largest abortion provider.
Dye and Clawson are committed to standing, praying and hailing approaching cars with a wave and a smile for at least two hours there every Wednesday morning.
They are members of the Indianapolis North chapter of Sidewalk Advocates for Life. Per its website, the organization's mission is to train and support volunteers "to be the hands and feet of Christ, offering loving, life-affirming alternatives to all present at the abortion center, thereby eliminating demand and ending abortion."
Dye and Debra Minott established the chapter in 2016 and currently serve as its coordinators.
Sidewalk counselors have been there for 13 years, since the facility opened in 2006, said Dye, 54. "It started as a grass-roots effort. ... Deb and I used to counsel together. We started talking about the need for more comprehensive training and getting more people involved. Sidewalk Advocates has a great training program."
Each chapter designates the abortion facility it will cover. A chapter also exists in Bloomington, covering the Planned Parenthood abortion center near Indiana University.
Being a sidewalk counselor does not require any kind of degree or persuasive ability, said Minott, 63, told The Criterion, newspaper of the Archdiocese of Indianapolis.
"First and foremost (it requires) a very strong faith," she said. "Because to be successful, you need to recognize you are an instrument of the Holy Spirit, and it's not anything you're doing.
"Second is a passion for life. If you're not there believing that this is a life to be saved, it's going to come through to the person you're talking to."
Having "thick skin" is needed, too, "because some of the things people say aren't very nice," admitted Minott, a member of St. Marie Goretti Parish in Westfield, Indiana, in the Diocese of Lafayette.
Both agree on several misconceptions about what sidewalk counselors do -- that they are there to yell and protest against the abortion center, or there to shame the women as they drive in.
"No matter what is said to us, no matter what goes on, we are peaceful, loving sources of hope," said Dye, a member of St. John the Evangelist Parish in Indianapolis. "Our goal is to let (the women) know there's help, that there's pain that can come with abortion, and that they're better than that and don't have to experience that."
One might say the counselors' first goal is to get a car to stop.
"We just wave and offer a big smile and make eye contact," Dye said of the counselors' approach to cars entering the drive.
"There are times when you get no one to stop, then sometimes you get eight cars to stop" during the two- to two-and-a-half-hour shifts, Minott added.
When a car does stop, a counselor offers the driver brochures and information on alternative pro-life organizations that will help them at no charge. For instance, 1st Choice for Women is a pregnancy clinic less than a mile from the abortion center. It is a ministry of Great Lakes Gabriel Project, which also sponsors the north Indianapolis Sidewalk Advocates chapter.
Counselors also offer to walk over immediately and meet the woman at the Women's Care Center that abuts the north boundary of the Planned Parenthood property.
"Even if I talk to someone for a minute -- and that's really about all the time you have -- and they still go in (to the abortion center), I believe my prayers have an impact," Minott said of what counselors spend most of their time doing by the drive: praying.
Counselors often use a rosary booklet with tailor-made intentions Minott designed. But with volunteers from different faith backgrounds, any and all prayers are welcome, she said.
"If I didn't have faith that being there praying was having an impact, I couldn't go on doing it because there's just not enough tangible rewards coming back to you," Minott said.
Occasionally there are tangible rewards, though. Dye told the story of a woman who stopped not long ago to talk to a specific counselor.
"This woman said she had been driving up and down Georgetown Road for a year trying to find the counselor," Dye said. "She wanted her to know that even though she went on in for her abortion after the counselor talked with her, she changed her mind, and she was now the mother of a healthy baby boy."
At 69, Larry Clark has been a sidewalk counselor at the Planned Parenthood abortion center in Indianapolis for about 10 years. He, too, knows the joy of seeing a woman choose life for her baby.
"I've got to be here -- it's the right thing to do," said Clark, a member of Our Lady of Mount Carmel Parish in Carmel, Indiana, in the Lafayette Diocese. "(The clients) need somebody -- not only the children, but the moms and dads need us, too. ... There's nothing more cheering and exciting than when someone chooses life here in this driveway."
Dye and Minott agree the mission of sidewalk counselors has become more urgent.
Dye said that in the six years since she's been a counselor outside the abortion facility, "it's getting harder to get (the women) to see that it's something that could potentially cause harm to them. It's hard because society tells them it's no big deal."
And with only 13 full-time sidewalk advocates, about 10 part-time and substitute volunteers, and the need to always have two counselors on each shift, the task is even more challenging, said Minott.
There is no "typical" counselor, said Dye, who is the mother of two grown children and a teacher at Lumen Christi Catholic School in Indianapolis.
"We have women and men, people who are outgoing and people who are more quiet, people who work and people who don't work or are retired," she said.
Minott also is married with two grown children. She is retired, running for the Carmel City Council, and has "a lot of other things going on."
Clawson, a retiree in her mid-60s who also worships at St. Maria Goretti, is in her third month of volunteering.
She had a "save" on her first day of counseling -- a woman she spoke with who decided to go to the Women's Care Center instead of Planned Parenthood.
"That's like being on cloud nine," she said with a smile. "Those are the things that keep you coming."
-By Natalie Hoefer / Catholic News Service
Hoefer is a reporter at The Criterion, newspaper of the Archdiocese of Indianapolis
Posted on 03/19/2019 01:44 AM (Diocese of Duluth | Daily News)
U.S. Catholic bishops condemned the two mosque attacks in Christchurch, New Zealand, March 15 that left at least 50 people dead and 50 seriously injured, and they also pledged their solidarity with the Muslim community.
Cardinal Daniel N. DiNardo of Galveston-Houston, president of the U.S. Conference of Catholic Bishops, said he was "deeply saddened by the senseless attacks" and joined with New Zealand's bishops in "expressing solidarity with the Muslim community and in calling Catholics to join in prayer for the victims of this shooting, their families and the Muslim community that was directly targeted."
|People leave flowers at the Islamic Cultural Center of New York in New York City March 15, 2019, after the Christchurch mosque attack in New Zealand. Forty-nine people were assassinated and at least 40 more are being treated for gunshot wounds following the terror attacks. (CNS photo/Rashid Umar Abbasii, Reuters)|
"May almighty God change the hearts of those who hate to recognize the inherent dignity of all people and bring consolation to all those affected by this heart-rending loss," he said in a March 15 statement.
The cardinal also said he agreed with the New Zealand bishops, who said they were "particularly horrified that this has happened at a place and time of prayer."
Pittsburgh Bishop David A. Zubik similarly expressed sadness and shock over the shooting, recalling what his own community endured five months ago when a gunman opened fire in a Pittsburgh synagogue killing 11 and wounding six others.
"Together with so many others, my heart hurts to learn of yet another mass shooting in a place of worship," he said. "The senseless taking of innocent life is only made more disturbing when people are targeted because of their beliefs and as they gather to pray."
The bishop said his local community "knows all too well the shock and horror of a massacre such as this. Yet, an act intended to tear people apart can instead build up a community that is 'Stronger than Hate.'"
In his March 15 statement, he said he hopes the Muslim community in Christchurch will "know the love and support of their neighbors near and far in the face of the evil they have experienced."
He also pledged prayers from Catholics in Pittsburgh for those killed and injured in the attacks and said he especially extends support to the Muslim community in southwestern Pennsylvania.
New Zealand Prime Minister Jacinda Ardern called the attacks on the mosques "one of New Zealand's darkest days," noting that many of the victims were likely migrants or refugees.
Brenton Tarrant, 28, of Australia has been arrested for the attacks and will appear in court April 5. Before he started the attacks, he posted a 74-page manifesto online and also sent it to government offices just minutes before the shootings.
He livestreamed his attack on worshippers at Christchurch's Al Noor Mosque, where 42 people were killed before moving on to Linwood Mosque about three miles away, where seven died at the scene and one person died later in the hospital. The video of the shootings was deleted from social media but had already been widely seen before it was taken down.
Chicago Cardinal Blase J. Cupich said the root of this attack was hatred, fear and ignorance of the 'other,' which he said: "fuels attitudes that dehumanize whole communities and blame them for perceived ills in society."
"Let this horrific affront to decency be a call to action by all people who cherish our common humanity. Religious, civil and political leaders have a responsibility not only to condemn these criminal acts, but to hold each other accountable for combating the attitudes which breed them. Let us recommit ourselves to this task today, welcoming one another as 'brother' or 'sister' whenever we encounter them."
The cardinal said "with a heavy heart" he urged Chicago's archdiocesan parishes to offer prayers for those who died in New Zealand and for their Muslim neighbors locally.
"Also, in all hope and humility let us pray for the perpetrators of this violence and those who harbor hate toward others based on race or religion. May they come to see the humanity in their brothers and sisters and release the hatred," he added.
Boston Cardinal Sean P. O'Malley likewise reached out to the local Muslim community, saying: "To our Muslim friends in Boston and throughout Massachusetts, in this dark hour know that you are not alone, we join together with many others in the religious and civic communities who embrace you in concern and support."
The cardinal also addressed our "Muslim brothers and sisters in New Zealand," telling them: "We stand with you in condemning this horrendous assault on human dignity."
In a March 15 statement, he stressed the importance of not letting this tragedy have the last word. He said the ideology of hate and the violence "causes untold suffering and pain, but it must never be allowed to defeat our efforts to work together for the betterment of all people throughout the world."
Bishop Nicholas Dimarzio of Brooklyn, New York, similarly offered prayers for those who died and pointed out that the shootings were "an unsettling reminder that the right to religious freedom is under attack throughout the world."
On Twitter, Dallas Bishop Edward J. Burns, also pleaded for prayers March 15 and showed solidarity with the Muslims who had gathered in prayer.
"An attack on one faith community is an attack on all faith communities," he said.
-By Carol Zimmermann / Catholic News Service
Posted on 03/12/2019 01:57 AM (Diocese of Duluth | Daily News)
Answering the Lord's call demands the courage to take a risk, but it is an invitation to become part of an important mission, Pope Francis said.
God "wants us to discover that each of us is called -- in a variety of ways -- to something grand, and that our lives should not grow entangled in the nets of an ennui that dulls the heart," the pope said.
|World Youth Day pilgrims from the Dominican Republic pose for a photo Jan. 24, 2019, at a vocations festival in a Panama City park, where they learned what different religious communities have to offer. Answering the Lord's call demands the courage to take a risk, but it is an invitation to become part of an important mission, Pope Francis said March 9 in his message for the 2019 World Day of Prayer for Vocations. (CNS photo/Chaz Muth)|
"Every vocation is a summons not to stand on the shore, nets in hand, but to follow Jesus on the path he has marked out for us, for our own happiness and for the good of those around us," he said in his message for the 2019 World Day of Prayer for Vocations. The Vatican released the pope's message March 9.
The day, which was to be celebrated May 12, was dedicated to the theme: "The courage to take a risk for God's promise."
That kind of risk-taking can be seen when Jesus was at Sea of Galilee and called his first disciples, who were fishermen going about their daily lives, dedicated to their demanding work, the pope said in his message.
"As with every call, the Gospel speaks of an encounter. Jesus walks by, sees those fishermen, and walks up to them," the pope said. "The same thing happened when we met the person we wanted to marry or when we first felt the attraction of a life of consecration: we were surprised by an encounter, and at that moment we glimpsed the promise of a joy capable of bringing fulfilment to our lives."
Jesus drew near the four fishermen and broke through the "paralysis of routine," making them the promise, "I will make you fishers of men," he said.
Pope Francis acknowledged in his message that totally consecrating one's life to service in the church could be difficult in the current climate. But, he said, "the church is our mother because she brings us to new life and leads us to Christ. So we must love her, even when we see her face marred by human frailty and sin, and we must help to make her ever more beautiful and radiant, so that she can bear witness to God's love in the world."
"The Lord's call is not an intrusion of God in our freedom; it is not a 'cage' or a burden to be borne," the pope said.
On the contrary, it is God extending a loving invitation to be part of a great undertaking, opening "before our eyes the horizon of a greater sea and an abundant catch."
"God in fact desires that our lives not become banal and predictable, imprisoned by daily routine, or unresponsive before decisions that could give it meaning," he said. "The Lord does not want us to live from day to day, thinking that nothing is worth fighting for, slowly losing our desire to set out on new and exciting paths."
But embracing God's invitation to be part of something greater demands the courage to risk making a decision, just as the first disciples did when they "immediately left their nets and followed him," he said.
"Responding to the Lord's call involves putting ourselves on the line and facing a great challenge. It means being ready to leave behind whatever would keep us tied to our little boat and prevent us from making a definitive choice."
People are called to be bold and decisive in seeking God's plan for their lives, looking out onto the vast "ocean" of vocations, he said.
In order to help people better discern their vocation, the pope asked the church to provide young people with special opportunities for listening and discernment, a renewed commitment to youth ministry and the promotion of vocations through prayer, reflecting on God's word, eucharistic adoration and spiritual accompaniment.
Pope Francis urged everyone, especially young people, to not be "deaf to the Lord's call."
"If he calls you to follow this path, do not pull your oars into the boat, but trust him. Do not yield to fear, which paralyzes us before the great heights to which the Lord points us."
"Always remember that to those who leave their nets and boat behind, and follow him, the Lord promises the joy of a new life that can fill our hearts and enliven our journey," he said.
Contributing to this story was Liam McIntyre in Rome.
Editor's Note: The text of the pope's message in English can be found here.
-By Carol Glatz Catholic News Service
Posted on 03/12/2019 01:50 AM (Diocese of Duluth | Daily News)
Four Catholic Relief Service staff members on their way to a training session in Nairobi, Kenya, were among the passengers aboard an Ethiopian Airlines flight that crashed moments after takeoff in the east African nation.
The accident March 10 claimed the lives of 157 people on board, many of them from humanitarian agencies.
|A tire of the Ethiopian Airlines Flight ET 302 is seen March 11, 2019, near Bishoftu, Ethiopia. The crash killed 157 people from 35 countries. Among the dead were Georgetown University law student Cedric Asiavugwa and four Catholic Relief Services staffers: Getnet Alemayehu, Mulusew Alemu, Sintayehu Aymeku and Sara Chalachew. (CNS photo/Tiksa Negeri, Reuters)|
Others on the jetliner included a Georgetown University law school student who was serving as a campus minister and 19 staff members of U.N. agencies.Two Kenyan religious, Mariannhill Father George Kageche Mukua and an unidentified nun, were also among those killed in the crash.
"Having learned with sadness of the Ethiopian Airlines plane crash, His Holiness Pope Francis offers prayers for the deceased from various countries and commends their souls to the mercy of almighty God. Pope Francis sends heartfelt condolences to their families, and upon all who mourn this tragic loss he invokes the divine blessings of consolation and strength," said the telegram from Cardinal Pietro Parolin, Vatican secretary of state.Pope Francis offered prayers for the passengers from 35 countries in a telegram March 11.
In a statement March 11, Catholic Relief Services shared the news of the tragedy involving its staffers, all Ethiopian nationals.
The dead include Getnet Alemayehu, Mulusew Alemu, Sintayehu Aymeku and Sara Chalachew. They worked in various administrative positions for CRS.
"Although we are in mourning, we celebrate the lives of these colleagues and the selfless contributions they made to our mission, despite the risks and sacrifices that humanitarian work can often entail," CRS said. "Our thoughts and prayers are with their families and all of those who lost loved one as a result of this tragedy."
Catholic Relief Services is the U.S. bishops' international relief and development agency. In Washington, Cardinal Daniel N. DiNardo of Galveston-Houston, president of the U.S. Conference of Catholic Bishops, expressed sadness at the "deaths of four of our esteemed colleagues." In a letter to Maronite Bishop Gregory Mansour, chairman of the board of CRS, the cardinal said he had asked all bishops in the U.S. to pray for the repose of the souls of the four workers.
"May the consolation of the Savior's embrace be now a source of comfort to their loved ones and co-workers on this difficult and painful day," Cardinal DiNardo wrote March 11.
Cedric Asiavugwa, a third-year law student at Georgetown University and campus minister, was among the passengers. A letter sent to the Georgetown community late March 10 said he was on his way home to Nairobi because of the death of his fiancee's mother.
"With his passing, the Georgetown family has lost a stellar student, a great friend to many, and a dedicated champion for social justice across East Africa and the world," said the letter from Jesuit Father Mark Bosco, executive vice president and dean at Georgetown's law school.
Asiavugwa was a residential minister at Georgetown. He had served as assistant director of advancement at St. Aloysius Gonzaga Secondary School, a free high school for orphans with HIV/AIDS in Nairobi, before enrolling at the law school. He also had served refugees and marginalized people Zimbabwe, Kenya, Uganda and Tanzania and Zimbabwe before enrolling at Georgetown, the letter said.
During the current semester at Georgetown, Asiavugwa was enrolled in the Center for Applied Legal Studies clinic, working with refugees seeking asylum in the U.S.
"Cedric's goal was to return to Kenya after his studies to pursue a career promoting the rights of refugees in East Africa and beyond," Father Bosco wrote.
The day of the crash, the Ethiopian Catholic bishops also sent condolence and offered prayers "for those who have lost their lives, that they may rest in peace in heaven."
"We ask our Lord to console the hearts of the families of those who died, all the staff of Ethiopian Airlines and the people of Ethiopia," said the bishops' statement, issued in the country's Amharic language.
"We particularly pray for the staff of Ethiopian Airlines, so that the Holy Spirit may grant them the strength to continue their well-praised services to all the clients of Ethiopian Airlines," the bishops said.
David Beasley, World Food Program executive director, mourned the loss of his agency's seven staffers in a March 10 statement.
"As we mourn, let us reflect that each of these WFP colleagues were willing to travel and work far from their homes and loved ones to help make the world a better place to live. That was their calling, as it is for the rest of the WFP family," he said.
A list of the dead released by Ethiopian Airlines included 32 Kenyans, 18 Canadians, eight from the United States and others from China, India, Israel, Saudi Arabia and Somalia.
Aviation officials from Ethiopia were investigating the accident, the second in recent months involving the brand-new Boeing 737 Max jet. In October, a Lyon Air flight killed 189 people in Indonesia.
The plane has been the workhorse for airlines worldwide and has been the company's best-selling aircraft. China and Ethiopia grounded all flights involving the modern airliner March 11.
Four investigators from the U.S. National Transportation Security Board were dispatched to Ethiopia to assist in the investigation, an NTSB spokesman said March 10.
Addis Ababa and Nairobi are major hubs among worldwide agencies serving poor and marginalized people, refugees and migrants.
-By Dennis Sadowski Catholic News Service
Posted on 03/5/2019 23:59 PM (Diocese of Duluth | Daily News)
By Patrice Critchley-Menor / For The Northern Cross
Through CRS Rice Bowl, we share the journey with members of our human family around the world, and commit our Lenten prayers, fasting, and almsgiving to deepening our faith and serving those in need.
|Portrait of Norma Candelaria Pu Perpuac, 23, with her son Victor Adelson, 5, after cutting oranges from trees planted near hear house in Chuizacasiguan village in Santa Lucia La Reforma, department of Totonicapan, Guatemala. Norma, a single mother, is a beneficiary of Catholic Relief Services’ Food Security Program in the First Thousand Days (SEGAMIL). (Photo by Oscar Leiva/Silverlight for Catholic Relief Services)|
We are in the time of year when we are thinking about how we are going to spend Lent. How will we get nearer to Jesus, deepen our prayer lives, give alms, and grow in solidarity?
CRS Rice Bowl is the Lenten program of Catholic Relief Services, the official relief and development agency of the United States Conference of Catholic Bishops. Through CRS Rice Bowl, faith communities in every diocese throughout the United States put their faith into action through prayer, fasting, and almsgiving. Lenten alms donated through CRS Rice Bowl support the work of CRS in roughly 45 different countries each year.
Parishioners within the Diocese of Duluth participate in CRS Rice Bowl each year, using the prayer resources, learning about our brothers and sisters in need, and giving alms. The cardboard Rice Bowl is a very recognizable element of Lent. Here are some ways to participate in CRS Rice Bowl this Lent.
Individuals and families can use the Rice Bowl for giving and use the daily reflections on the calendar that comes with the bowl. There are Stations of the Cross, a Lenten Digital Retreat, and dozens of prayer resources on crsricebowl.org. In addition, there is a CRS Rice Bowl app for both Android and iPhones with daily reflections and videos!
If you, like my family, are tired of fish sticks for supper during Lent, consider using the CRS Rice Bowl recipes. Each year, CRS shares meatless recipes from the countries they serve. The money saved by not buying meat, an average of $3 per person, can be put into your Rice Bowl. Examples from this year are Black Bean Soup from Guatemala, Okra Stew from Uganda, Coconut Dahl from Sri Lanka, Ground Nut Stew from Sierra Leone, and Shakshouka from Gaza.
Each year, CRS highlights five of the countries they work in. Crsricebowl. org has videos for all ages on each of the countries, as well as how to practice Lent. For schools and catechetical programs, there are lesson and activity plans. For everyone, there are short Stories of Lenten Hope to learn from.
There are many ways to give. Putting in a dollar every time a friend or family member complains about something small (“they accidentally gave me a small latte instead of a medium!”) or taking the savings from your Lenten sacrifices and putting them into the bowl are both ways you can change lives.
Twenty-five percent of all donations to CRS Rice Bowl stay in the local diocese, supporting hunger and poverty alleviation efforts. In the Diocese of Duluth, this is done through the CRS Rice Bowl Small Grant Fund. Applications are reviewed by a committee with representation from every deanery, and funds are distributed.
Ron Oleheiser, executive director of Grace House in Grand Rapids, reports, “It is rare that we have a grant opportunity that allows us to purchase food supplies exclusively, so this grant is much appreciated. The meals this CRS Rice Bowl grant funds are very appreciated by our guests. On a daily basis, they are working hard to find housing, employment, and building a plan for a better life and good meals are a positive step in that plan.”
CRS Rice Bowls can be ordered free at crsricebowl.org. The rest of the materials mentioned are all on the website as well. Please consider joining us in this beautiful effort to go deeper this Lent, and improve the lives of our brothers and sisters.
Patrice Critchley-Menor is director of the Office of Social Apostolate for the Diocese of Duluth.
Posted on 03/5/2019 23:52 PM (Diocese of Duluth | Daily News)
As we begin the holy season of Lent, we find ourselves in the desert with Jesus. The Gospel for the First Sunday of Lent is always the temptation of Jesus in the desert. We are familiar with the three temptations. These three temptations have been traditionally known as the flesh, the world, and the devil. Jesus has fasted for 40 days and is tempted to turn stones into bread. This is the temptation of the flesh. He is tempted to throw himself off the Temple so that the angels can come to save him. This is the temptation of the world. He is brought up high and tempted with the power and glory of having all the kingdoms of the world if he worships the devil. This is the temptation of the devil. The flesh, the world, and the devil are the three traditional enemies of the soul. These three are the unholy trinity, the three sources of temptation.
|Father Nick Nelson
Handing on the Faith
The flesh refers to our fallen human nature. Because we are descendants of Adam, we were born with original sin. That was removed at our baptism, but its residue, concupiscence, remains. “Concupiscence” is a fancy word meaning our passions and desires are disordered. They don’t order or direct us towards what is always good for us. We often want things that are opposed to our flourishing. We have a bent towards sin. For example, I want five pieces of chocolate cake instead of one. Or I want to be silent rather than speak up and defend the Catholic faith.
The world refers to all the vanities and seductions of the world. Think of all the commercials and billboards you see. They all tempt and seduce you to wanting the four main things this world offers us, i.e., power, honor, wealth, and pleasure. But they are four things that by definition cannot totally fulfill you.
And then there is the devil. While the devil works through the other sources of temptation, i.e., the flesh and the world, he also works in a more direct way at times. He and his evil demons can suggest ideas indirectly through our senses, especially through what we see and hear. First, they can work through deceptions. Jesus called the devil “a liar and the father of lies” (John 8:44). Consider the devil’s first temptation to Eve. “Did God really tell you not to eat from any of the trees in the garden?” (Genesis 3:1). No, God said they could eat of any tree, just not that one. Second, the devil also works through accusations. Scripture refers to him as the “Accuser” (Revelation 12:10). Accusation is a more personal lie, such as, “you’re hopeless” or “nobody likes you.” Third, the devil tempts through doubt, especially doubt concerning the Fatherhood of God. “Can you really and fully commit to God? Maybe he really just wants you to be unhappy your whole life.” Fourth, the devil tempts through enticements. In the Garden of Eden, the devil tempted Eve with “a tree that was good for food, pleasing to the eyes, and desirable for gaining wisdom” (Genesis 3:6). Finally, the devil tempts by provocation. He plants thoughts or arranges circumstances that will provoke us to sinful thoughts such as lust, pride, vanity, or despair.
It may also be worth considering that if Jesus was a perfect man, how could he have been tempted? St. Thomas Aquinas says that, strictly speaking, Jesus was only tempted by the devil, not by the flesh or the world. Because to be tempted by the flesh and the world means that the temptation is caused by concupiscence. And concupiscence is the result of our fallen human nature, which Christ did not have. All temptation for Christ was always external to him. He never took pleasure in the thought of the temptation (Summa Theologicae, III, Q 41, A 1). Whereas for us, there is the suggestion, which is external to us, but then it can transition to the delight that we take in the temptation. The temptation has moved us and therefore moved internal to us. So, temptation is different for us than it was for Jesus and our Blessed Mother, who was without concupiscence as well.
Now, why was Jesus tempted in the first place? Aquinas gives us four reasons. First, that he might strengthen us against temptations. St. Gregory the Great said, “It was not unworthy of our Redeemer to wish to be tempted … in order that by his temptations he might conquer our temptations, just as by his death he overcame our death.” Second, that no one, no matter what state of holiness he has reached, may falsely believe that he is free from temptation. Third, that we may have an example of how to overcome temptation. Fourth, to fill us with confidence in his mercy. “For we do not have a high priest, who is unable to sympathize with our weaknesses, but one who was similarly tested in all things, yet without sin” (Hebrews 4:15).
“Finally,” St. Paul tells us, “Draw your strength from the Lord and from his mighty power. Put on the armor of God so that you may be able to stand firm against the tactics of the devil. For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens” (Ephesians 6:11- 13).
Father Nick Nelson is pastor of St. Mary, Cook; St. Martin, Tower; and Holy Cross, Orr. He studied at The Pontifical John Paul II Institute for Studies on Marriage and Family in Rome. Reach him at firstname.lastname@example.org.
Posted on 03/4/2019 23:10 PM (Diocese of Duluth | Daily News)
One of the most striking characteristics of American life in recent years may be its growing mercilessness.
|Deacon Kyle Eller
Having difficulty forgiving others is an old story, one nearly all of us of every age wrestle with at some point. Someone wounds us, we know we should forgive, and it sounds good in theory, but like so much of the walk of virtue, when it comes to the actual doing, it’s harder than it sounds. The anger and hurt prove more insistent than we expected, and maybe in our worst moments, even though deep down we know better, we’re tempted to make excuses and try to convince ourselves forgiving is not really so necessary after all.
That’s a normal spiritual struggle for fallen humanity, one we have to work through with God’s grace.
What I’m talking about is something else, a more weaponized version of that. I’m talking about situations where unforgiveness is not seen as a human failing and part of our spiritual combat but rather as something practically holy and virtuous in itself — unforgiveness embraced as a good. I’m talking about institutionalized unforgiveness of whole classes of people whom we attempt to write out of the human community, as beyond mercy, beyond consideration, as people practically subhuman.
At its worst, I’m talking about ideologies that seem to hold the entire concept of mercy and forgiveness in contempt, in the name of a warped vision of justice.
While granting that social media in general (and Twitter in particular) are sometimes like a free, all-you-can-eat buffet of people saying outrageously absurd and offensive things, and that usually such content is better ignored, I nevertheless offer, as emblematic of what I’m talking about, what a Hollywood screenwriter posted on Twitter in the wake of the controversy involving Catholic high school students in a confrontation at the March from Life.
The writer posted a still image from a short video clip of a student — the same photo you have surely seen if you have read any media coverage of the controversy — and then wrote, “Plus side: A face like that never changes. This image will define his life. No one ever need forgive him.”
Now, literally every sentence of that, on its own, is morally repellent. From a still frame pulled from a short video clip he has extrapolated to a sweeping, comprehensive judgment of a teenage kid’s entire character, past, present, and future, despite having never met him, and based on this has declared him forever outside the scope of mercy. And in the writer’s mind, that’s the “plus side,” whatever that could mean.
Taken together, it’s as if the goal was to find a reason to declare the accused irredeemable, and by doing so to free others to hate him forever without feeling bad about it.
This is how totalitarian ideologies of the past centuries — the Soviet Union and its “class enemies” or the French Revolution and others with their “enemies of the people” — talked about those they exterminated in the name of their concept of justice.
That kind of language is becoming popular here, nowadays, too, sometimes even within the church.
Our faith offers the opposite worldview to the one that writes people off forever, that seeks not to forgive, and that rejoices in the notion that reconciliation is impossible. Our faith teaches us that when we, whom God made out of love, chose instead to be his enemies, he loved us so much anyway that he took on human flesh and let us nail him to a cross in order to reconcile us to him and bring us back into communion.
Saints and even everyday Christians down the centuries have, by his grace, imitated him, forgiving their own persecutors and murderers or even the murderers of their children, and not despairing for the conversion and the salvation of even the worst of sinners.
Our faith calls us to be ministers of reconciliation and considers the church a symbol of the unity of the whole human race. It gives us an anthropology in which we human beings, at the core of our being, are made for communion with God and with other people, a vision of the whole world as one human family, where no one is an accident or expendable, and where every broken relationship represents a loss.
We forgive others because we know (or ought to know) that we need forgiveness too. We forgive others because we know (or ought to know) the limits of our judgment on another person’s heart. We forgive because we’re made for communion, and mercy is a necessary condition of it in our fallen world.
And even if we don’t care about any of that, even if all we have is self-love, if we are thinking clearly we forgive because to fail to do so is to put ourselves in a prison of our own making. Even the pop psychologists have that much right. If we want freedom and healing from hurts we have suffered, forgiveness is a necessary part of it.
It saddens me to think of a world in which people seem eager to be permanently divided. We may not be able to talk them out of it. But at least we should beware the danger ourselves, and be even more the kind of people who forgive.
Deacon Kyle Eller is editor of The Northern Cross. Reach him at email@example.com.
Posted on 02/28/2019 23:38 PM (Diocese of Duluth | Daily News)
With Lent on its way, I never know how to choose a “thing.” Do you have any suggestions for how to pick something to do for Lent? That’s a great (and perennial) question. I have personally had a tough time choosing the right thing in the past. How does a person know what they should give up or take up when it comes to their Lenten discipline?
It might be helpful to spell out what the church envisions for us during Lent before we look at the specifics.
|Father Michael Schmitz
Ask Father Mike
The church only asks for two particular disciplines from us: fasting on Ash Wednesday and Good Friday and abstaining from meat on Fridays during Lent. As you might know, the church defines “fasting” in a very mild way: one full meal and two small meals that together are not larger than the one full meal. “Abstinence” simply refers to avoid meat. I wanted to note this because it is worth recognizing that the church does not actually require very much from us at all in this regard. If you think of it this way, a person in the United States could be fasting and still consume more food than most of the world does on a daily basis.
Because of this, we can see that the “key” to Lenten disciplines that the church offers us is not based on a degree of difficulty. There is a strange stereotype applied to Catholics that we are overly rigorous and driven by guilt and a belief that we have to earn a place in God’s heart. How far that is from the truth! And we can see this demonstrated in these Lenten requirements. They are so simple and undemanding that no one could ever honestly draw the conclusion that the Catholic Church is preoccupied with self-denial and strictness.
We can see that the church does not demand much from us during Lent. There is also the traditional practice of either “giving up” or “taking up” additional disciplines during this time. These disciplines are meant to be a way to deepen our faith, hope, and love in preparation for the renewal of our baptismal promises at Easter and our celebration of the Resurrection. In other words, they are meant to assist our deeper interior conversion (turning away from sin and becoming more like Jesus).
I invite you to embrace this particular vision when it comes to what you choose for your Lenten “thing.” What will help you the most to turn away from sin and become more like Jesus? Sometimes this involves giving something up (denying yourself a legitimate good in order to make space for Jesus), and sometimes it involves taking something up (adopting a spiritual practice that helps you grow closer to Christ and actively help those around you).
Notice this: The goal of the Lenten practice is not merely to “become more disciplined” or “do the really hard thing.”
When deciding what to do for Lent, many people find that they will either pick something that was too easy (and almost negligible and forgettable) or something so difficult that they ended up continually failing to live it out. Even if they did keep the discipline throughout Lent, it might have merely ended up being a “white knuckle” situation where they just held on as long as they could and the whole thing just ended up becoming a personal challenge of self-control that didn’t lead them any closer to becoming like Christ in any significant way.
This is what I believe about this tactic: The error most of us fall into when choosing something to do for Lent is not really either choosing something “too easy” or choosing something “too difficult.” There are times when the very best thing for a person to choose during Lent is very easy to accomplish, and there are times when the discipline will be very difficult. The key is to understand the difference between “arbitrary” and “necessary.”
The primary issue that most Catholics face when picking a Lenten discipline is that it bears no intrinsic impact on their life. They might give up sweets or snacking because it is what people do. They might decide to read the daily Mass readings each day because it is what they’ve done for the past few years. That’s not bad, but it doesn’t ask the question: What do I need? As long as the Lenten discipline does not arise from a real need in a person’s life, it will always have an optional and artificial character to it.
But when people truly begin to know themselves, they start to understand what is keeping them from drawing closer to Jesus. They begin to recognize the obstacles in their lives that make it difficult to hear and obey the voice of God. They begin to notice what has been fragmenting their attention and their hearts. And they begin to realize that real conversion is going to involve addressing these obstacles in a real way.
For example, there are a decent number of people who give up social media for Lent. That can be a very good thing. But it is not a good thing because it is difficult. It is a good thing for the people who have recognized that their attachment to social media is the obstacle that steals their time and attention away from allowing Jesus to be the Lord of their lives. They may have recognized that social media scatters their focus and robs them of the interior peace that Christ is calling them to. They might also have noticed that a preoccupation with social media is making it harder for them to be present to their family members or friends (or has become a way to avoid being present to their own thoughts and feelings!).
If they have arrived at this conclusion, they might also conclude that fasting from social media is no longer “optional” for them this Lent. It has become apparent that they need this particular fast. It is intrinsically connected to the vision that God has for them. By fasting in this way, they are doing something that is necessary and not merely arbitrary.
How about you this Lent? What are the obstacles that are present in your life that keep God at arm’s length? What are the things you could give up or take up that directly correlate to turning from sin and becoming like him?
Father Michael Schmitz is director of youth and young adult ministry for the Diocese of Duluth and chaplain of the Newman Center at the University of Minnesota Duluth. Reach him at firstname.lastname@example.org.
Posted on 02/28/2019 23:37 PM (Diocese of Duluth | Daily News)
When I was a kid, I remember hearing about “Eskimo kisses.” I suspect most readers have heard of that term. My understanding was that an Eskimo kiss was the action of rubbing your nose with the nose of someone else.
|Father Richard Kunst
Now, I never gave any thought as to whether that was really true or not; do indigenous people in the northern part of the northern hemisphere really kiss by rubbing their noses together? I have to say, I have my doubts, but who knows. It would seem to me to be a very unfulfilling way to show and receive affection.
Another thing I remember hearing about our neighbors to the way, way north, is that they had a whole bunch of words for snow, like 50 of them. Now that makes sense to me. After all, one of their greatest realities in life is snow, so I can imagine that they have different words to explain wet snow, light snow, sticky snow, fluffy snow, and the list could go on 50 times! “Eskimo kisses” I am not sure of, but a lot of different words for snow certainly makes sense.
What might be true of the Eskimo language certainly is not true of ours. What is the biggest reality to humans as a whole? Even to the Eskimos the biggest reality in life is in fact not snow but love.
It does not take much thought to realize that this is true. We all want to be loved, and if our heart is not made out of hardened snow, we all love someone. Ninety-nine percent of all songs of any genre are about love. Our movies and television shows all have aspects of love included in the storyline. Commercials get us to buy things for the ones that we love, or to help protect what we love.
We humans were created for love. It is truly the greatest reality of our existence, and yet we have a problem in that we only have one word to express this most important of realities in English. Stop and think of how many things we use that little word for: I love Johnny Cash, I really do, but I love my mom, dad, bacon, and God too. See where I am going with this?
This can pose a problem in how we understand the scriptures. The topic of love is everywhere in the Bible, but the three short letters of John in the back of the Bible stand out in their focus on this little word. Per word, I am sure the word “love” is used more in those short texts than in any other part of the inspired word. Here is one short example from the First Letter of John: “Beloved, let us love one another because love is of God; everyone who loves is begotten of God and has knowledge of God. The man without love has known nothing of God, for God is love” (4:7-8). Clearly, the sort of love St. John is writing about is our love of God, who is the very definition of love.
Perhaps the most widely misunderstood use of the word “love” in the Bible comes from my least favorite wedding reading. We have all heard it many times, so much so that it has unfortunately become a cliche, though it is an incredibly beautiful reading. It is that famous passage from the First Letter to the Corinthians, when Paul says “If I speak in human and angelic tongues but do not have love, I am a resounding gong …. Love is patient, love is kind ….”
It is important to know that St. Paul is not talking about romantic love. Not even close! He is talking about how we treat people who we might not even know or like. It has more to do with the person at work who you just can’t stand than it has to do with a romantic love interest! When young couples come to me for marriage prep, I practically ban that reading from their options to choose from, because it’s not what they think it is. (If they do pick that reading, I do take the opportunity to explain it to them.)
When the Bible was written long, long ago, much of it was in a language that today we call biblical Greek. In this ancient language there were three different words for love to express different realities of the word. These different words for love may be the topic of a future column, but suffice it to say, while it is a far cry from the supposed 50 words for “snow” in Eskimo language, it still brought more clarity to the real meaning of love.
Our takeaway from all of this is to not assume that every time the word “love” is written in the Bible it is referencing romantic love. Rather, it is referencing a much more demanding form of love.
Father Richard Kunst is pastor of St. James and St. Elizabeth in Duluth. Reach him at email@example.com.
Posted on 02/28/2019 03:41 AM (Diocese of Duluth | Daily News)
As a teenager, working and socializing in downtown Chicago, I learned through habit and culture the things you needed to do to keep yourself safe. Every circumstance included a series of choices, and you learned where to go and where not to go. You discovered ways to walk with purpose so as not to appear vulnerable, and sadly you were taught not to make eye contact with someone in a situation you think could be harmful.
Faith and Family
It was not unusual to ignore car alarms going off in large garages, because all personal property in the public area was considered a potential target for theft or vandalism. As long as you understood the norms, you disregarded petty crimes, because there was no way law enforcement would have the time to deal with every situation.
Basically, you discovered you could live safely as long as you kept your eyes open, your head forward, and looked for a way out of any circumstance. I understood northern Minnesota came with other sorts of challenges, but I am grateful I don’t have to live at the same level of vigilance. Good old common sense in public areas seems to be enough to keep safe in the Northland.
When we did not have children, we rarely locked our home or car doors. We left things in our yard, and we would walk at night, not too late, without too many worries. Mainly we were lazy but felt safe.
However, when I had children, my world changed. I have been a hypersensitive safety mom. Sometimes I drive my children crazy. Perhaps it comes from my upbringing, but I worry endlessly, it seems, and I require my children to take measure that sometimes may be considered extreme.
I have “briefings” before they go places and “debrief” after they return. This examination includes my adult children. I cover things that they should watch out for, instruct them on ways out of situations and behaviors to identify as dangerous. We lock our doors at home and have deadbolts on some interior doors. We have an alarm system which is set when we are home and when we are not. The children that are still at home have cell phones so that I know where they are and whom they are with. I felt confident that I was doing a decent job keeping my children out of harm’s way.
I believe the circumstance I could most control, my home, was adequately covered. I have determined over the past six months that this is no longer true, and that the greatest threat to my children’s safety is something I willingly allow in my home. I pay for this threat each month, and I haven’t done a great job of protecting my children from that hazard.
Through personal experience, I have learned that the Internet, surely one of the most impressive inventions of modern times, comes with severe threats which ultimately can rob and destroy our family and the most important thing we have, our soul. The Internet in all its greatness can cause so much painful havoc, all while other family members are clueless until your loved one’s heart is deadened by the decay.
I know that my children understand more about the computer than I do.
I know about pornography, and I knew that that trash existed on the Internet. I foolishly believed that access to pornography was there for those looking for it. My husband and I have always maintained and taught our children the dignity of the human person and the beauty of the spousal union as ordained by God, and we insisted they recognize that everyone is a God-created person that cannot be objectified and used for personal ends.
Accepting these truths as a cornerstone of our faith and foundation, I have learned, does not keep my family safe from being exposed to this garbage.
Those in the business of objectifying persons — who hook people into an addiction of earthly gratification — appear to be shrewd and immoral. In the past six months on three occasions, I unknowingly and unwittingly opened sites that contained pornography. One came as an apparently benign email from what likely was spam, and two others came from inadvertently pressing some advertisement on a page that otherwise had safe content.
Panicked, I immediately discovered that closing those windows was difficult, and I couldn’t ask my children for help. I needed to solve the problem, all while not exposing myself to the images that would remain planted in my memory.
The only way I could get rid of the site was to shut the whole computer or iPhone down, no easy task for someone who is freaking out.
This lesson was simple for me to understand. If I could be exposed unintentionally and without any desire to view pornography, I must also stop denying that other family members could expose themselves in the same way.
The producers of this evil see their work as a business. The goal is to make as much money as possible, no matter the means. Just like cigarettes, the younger your customer, the easier it is to hook them. The earlier they capture these kids, the longer they have that person consuming their product and therefore the more money they make.
Most people who do this kind of work are brilliant marketers who have come up with wicked ways to get teenagers to their sites. They hide them in applications, games, and websites that youth tend to use most often. So young people may not be looking for this trash, but it is placed there for them to come upon.
Adolescents, whose brains are not yet developed, get tricked into looking, more than likely unintentionally, and quickly fall into the temptation without realizing this evil is lurking to deceive them.
A bigger problem, of course, is our culture refuses to acknowledge the evil pornography indeed is. The very nature of porn robs those who view it of rightly ordered love. Persons become objects for one’s gratification, and sacred intimacy slowly becomes unnecessary and unattainable. Intimate acts eventually become a lesser form of the spousal union, because the partner can never live up to the artificial fantasy that is portrayed online. Addicted individuals seek more and more until the real act of union is unsatisfying.
Allow this evil to be the acceptable norm, and one can easily see how our inability to relate to others, as a person, becomes impossible. In a nutshell, love can only happen between people and not things. If other people become objects, we are now incapable of love, and thus love is disordered. Disordering love is Satan’s master plan to steal God’s adopted children from him. Normalize this behavior, and the Deceiver has the upper hand, leaving pain and suffering in his path.
As parents, we must keep our family safe. Most of us have done this by protecting our children from those that can enter from the outside. But we can no longer rest with that level of security. We must involve ourselves from the dangers that prowl inside our home, those instruments we willingly invite in.
This matter is happening at an epidemic pace, and awareness and acknowledgment is the first level of protection. To be part of the solution, the institution Christ entrusted with the sacred meaning of love, the Catholic Church, will be addressing this crisis the first weekend of March on Clean Heart Sunday. Our church is raising the red flag that there is a robber of souls in our homes, and we must protect our families from this villain.
I too must get better. There are organizations like Covenant Eyes that help parents filter this trash from our homes. They also help us figure out the new ways these pornographers get at our children, which is changing on a regular basis. We must supply ourselves with the weapons to combat this invasion.
I now know I must become as hypersensitive about threats from within my home as I have been from outside. I can no longer live in denial. I must step up as a parent and protect my children. I encourage you to do the same. Together as a faith family we must battle for the future of our loved one’s soul.
Betsy Kneepkens is director of the Office of Marriage, Family, and Life for the Diocese of Duluth and a mother of six.