So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come. And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation, namely, God was reconciling the world to himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation. So we are ambassadors for Christ, as if God were appealing through us. (2 Corinthians 5:17-20)

I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me. And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me. (John 17:20-24)

For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. (1 Corinthians 12:13).

Again, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:19-20)

I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another.” (John 13:34-35)

As we come to the end of the end of the Octave of Prayer for Christian Unity, it is easy to get discouraged about the divisions among Christians, since we have covered this ground so many times. It has been over 47 years since the Second Vatican Council produced the seminal document, “The Decree on Ecumenism.” However, much progress has been made in building bridges to other Christian denominations.  After all, it was not too long ago when Protestants thought Catholics were going to Hell, and Catholics thought Protestants were going to Hell–a time when many Protestants didn’t think Catholics were even Christians.

Fortunately, times have changed and relations between Catholics and Protestants have greatly improved, especially since Vatican II, when the fathers of the Church made a real effort to reach out to our “separated brethren” in a spirit of humility and reconciliation. Now there is a fairly broad recognition among Christian denominations that we are all brothers and sisters in Christ.

In spite of the progress made, since Vatican II, the divi­sions among Christian denominations can still seem entrenched and formida­ble. Misunderstandings still abound as to what non-Catholics think Catholics believe. I have personally met non-Catholic Christians who believed Catholics worshipped Mary. I have also spoken with Protestants who believe Catholics think they are saved by works, that they worship statues, and that purgatory is a place where unsaved Catholics go to get saved. Many non-Catholics still don’t understand the Mass, the Eucharist and other Sacraments, communion of saints, and many other Catholic teachings.

As Catholic men, we may feel powerless against them, especially as it often seems that some of our divi­sions are becoming only deeper. But don’t forget: This battle is the Lord’s, not ours, to win (2 Chronicle 20:15). It is the power of the Holy Spirit, not our power that will make all Christians truly one in Christ and bring about a unified Church. We, as Catholic men, need to cast ourselves on the Lord’s mercy and allow him to use us as his ambassadors of reconciliation (2 Corinthians 5:17-20).

But first, let’s be clear about the enemy we face. That enemy is not other denominations but the way we have all turned from Jesus’ prayer that his church be one (John 17:20-21). Our objec­tive in ecumenism is not to demol­ish others’ positions and arguments but to bridge the gap of hostility and misunderstanding between us.

Perhaps, the time has come for a new type of apologetics – one that unites and not divides. Great progress will be made when Christians from different tradi­tions, including theologians, stop attacking each other and try to understand what each other believes and why. Great things will happen when this occurs. For example, Lutherans and Catholics have come to substantial agreement on the very issues that were so hotly contested during the Reformation, including the doctrine on “justification by faith”.

So how should we, as Catholic men, “do” ecumenism? If a non-Catholic Christian family invited us for dinner, we wouldn’t start our conversation by bringing up all our differences with the host. If we don’t know where someone is in his walk with the Lord, it’s probably a good idea to stay away initially from sensitive topics. Instead, we can focus on what we do have in common: As baptized Christians, we are already united in our faith in Christ, “given to drink of one Spirit” (1 Corinthians 12:13). The person we are talking to is a brother in Christ, our “blood” relative, and that’s something we can both rejoice in!

Once we’ve gotten to know them better, we will naturally want to share something about our faith with our brothers (and sisters)—and what could be more natural than prayer? No matter what our denomination, we know that when two or more are praying in his name, Jesus is with us (Matthew 18:20). Praying alongside those of other traditions will open our hearts to be more loving toward them. It will help us to repent of any judgmental attitudes we may have picked up about them. And it will show us how much they have to offer—for if we really are one body, then we need each other.

A wise pastor once said regarding ecumenism, “None of us has it all together, but together we have it all.” Just as our “separated brethren” can learn from us, so we can learn from them. Let’s face it, none of us has all the answers. Because the unified church Jesus longs for has yet to come about, each denomination, each individual, may grasp an aspect of the truth that may have eluded others and can enrich us all.

When Jesus prayed that we become one, so that “the world may believe that you sent me” (John 17:21), he was asking for a kind of unity among Christians that is unfamiliar in the society we live in. He wanted the people to be able to look at us and say, “This unity is different than the world’s unity! They have something I’ve never seen before, but I want it.”

Jesus knew that others would be convinced not by what Christians look like, or even just the words we use, but by the love and compassion we are able to show to one another – the love that he has already shown to us (John 13:34-35). This love comes from Jesus’ sacrifice on the cross for us, and it gives the power to all Christians in the Body of Christ to become living examples of unity and brotherhood.

“Lord Jesus, send out your Spirit, and give all Christians the strength and wisdom to reach out to one another. Heal the wounds and every division in your body, and make it whole! Father, make us one. Help us to repent of our own sins against unity.

Questions for Reflection/Discussion by Catholic Men

1. Take some time to meditate and reflect on the Scriptures at the beginning of the article. In light of the title of this article, what do you think God is trying to reveal to you through them?
2. The article lists several areas of Catholic doctrine that are often misunderstood my non- Catholics. As a Catholic man, what is your experience in discussing doctrinal differences with Christians of other denominations? Were these discussions fruitful? Why or why not?
3. In the article, we hear these words: “Perhaps, the time has come for a new type of apologetics – one that unites and not divides. Great progress will be made when Christians from different tradi­tions, including theologians, stop attacking each other and try to understand what each other believes and why.” What is your reaction to these words? Do you agree or disagree? Why?
4. How would you answer this question posed in the article? “So how should we, as Catholic men, “do” ecumenism?”
5. The article contends that “None of us has it all together, but together we have it all” and “Just as our ‘separated brethren’ can learn from us, so we can learn from them”? What have you learned from Christians from other denominations as you prayed with them and shared your faith with them?
6. Take some time now to pray for the grace, strength and wisdom to reach out to our “separated brethren” and be “ambassadors of reconciliation and unity,” Use the prayer at the end of the article as the starting point.

Maurice Blumberg is the Director of Partner Relations for The Word Among Us Partners, a ministry of The Word Among Us to the military, prisoners, and women with crisis pregnancies or who have had abortions. Maurice was also the founding Executive Director of the National Fellowship of Catholic Men, for which he is currently a Trustee. He can be contacted at mblumberg@wau.org or mblumberg@aol.com.

A: In the December 17, 2009 column we looked at the distinctions between Catholic bishops, archbishops, and cardinals. Now let’s take a look at how the Code of Canon Law defines the terms that Ellen mentions, starting first with the definition of an auxiliary bishop.

Canon 403.1 defines auxiliary bishops in an oblique way, noting that when the pastoral needs of a diocese require it, one or more auxiliary bishops may be appointed at the request of the diocesan bishop. In other words, auxiliary bishops are named when a diocesan bishop finds that the needs of his diocese are too great for him to handle alone. An auxiliary bishop, therefore, is and does exactly what his title suggests: he is a bishop who assists the diocesan bishop.

Many dioceses can, of course, be managed by the diocesan bishop on his own. But there are a sizeable number which are simply too large, or have too much activity, for one man to handle! There are also instances of diocesan bishops with health problems limiting their ability to oversee every aspect of their dioceses. In such cases the diocesan bishop can ask the Holy Father for an auxiliary bishop to assist him. Sometimes dioceses are so big that it is necessary for the diocesan bishop to have multiple auxiliaries.

Sacramentally speaking, an auxiliary bishop is truly a bishop, for he receives episcopal consecration just like the diocesan bishop. An auxiliary therefore has the power validly to ordain priests, to confirm, and to consecrate other bishops.

The jurisdiction, or governing authority, of an auxiliary bishop is another matter. Within a given diocese, the diocesan bishop alone has full responsibility for the entire diocese which the Pope has entrusted to his care (cf. c. 381.1). An auxiliary bishop, therefore, is not to be construed as a co-leader of a diocese, as he does not have full authority over that diocese—only the diocesan bishop himself does. Auxiliaries can be given governing power, but it is generally limited to certain geographic sections of the diocese, or to certain aspects of it.  An auxiliary bishop might be given particular authority over all the Catholic schools of the diocese, for example, or he might be entrusted specifically with the spiritual care of an especially large immigrant community. Regardless of an auxiliary’s duties, however, the diocesan bishop retains ultimate authority.

Speaking of authority, canon 403.2 addresses a specific type of auxiliary bishop: an auxiliary with special faculties. The Pope may decide that in a particular diocese, he will appoint an auxiliary bishop who has more specific authority—and the Holy Father will delineate exactly what the nature of that authority is. Note that this type of auxiliary is not necessary appointed at the request of the diocesan bishop (although he might be). Imagine, for example, a situation where a diocesan bishop has demonstrated a particular ineptitude for handling financial matters. The Pope might decide to give such a bishop an auxiliary with power to make monetary decisions that ordinarily could only be made by the diocesan bishop himself. Another example might be a diocese where the bishop has, in Rome’s opinion, failed to address effectively some serious doctrinal issues which have come up in the diocesan seminary. The Pope might name an auxiliary bishop and give him specific powers over all Catholic higher education in the diocese, thereby enabling the auxiliary to discipline seminary professors and pass judgment on the theology books they publish.

The appointment of an auxiliary bishop with special faculties might be viewed as a sign of papal disapproval of an individual diocesan bishop’s handling of his diocese. But this is not always the case, for it could happen that when a diocesan bishop becomes seriously ill, he may be given an auxiliary with special faculties so as to ensure that certain diocesan administrative needs are met. In such a case, this would not happen because the diocesan bishop failed to do a good job, but simply because his health problems were hindering him from carrying out all his duties.

We can see the general nature of an auxiliary bishop’s powers and duties. What is the difference between an auxiliary and a coadjutor bishop?

A coadjutor bishop, as described in canon 403.3, also is given special faculties. In this sense he is much like the auxiliary bishop with special faculties, but there is one big difference: when the diocesan bishop retires or dies, a coadjutor bishop immediately becomes his successor (c. 409.1). The presence of a coadjutor bishop, therefore, ensures that there is no period during which the episcopal see is vacant. Under this arrangement, the transfer of authority to a new diocesan bishop from his predecessor is as seamless as possible.

The exact time when a bishop will be replaced by a successor is not always predictable, of course. Obviously, a diocesan bishop can always die unexpectedly, or find himself obliged to resign (for medical or other reasons) with relatively short notice. In these cases, there is normally a period of time—ranging from months to even years, depending on the circumstances—when the diocese is without any bishop at all. The code provides strict rules about who has authority, and in which situations, during this vacancy (cf. cc. 416-430).

But often it is easy for Rome to foresee that a diocesan bishop will need to step down. Usually this is due to the bishop’s age. Diocesan bishops are required to submit their resignation to the Holy Father when they reach their 75^th birthday (c. 401.1). The Pope is not, however, required to accept it, and he may leave the bishop in his diocese for many more years if he sees fit (and, of course, if the health of that diocesan bishop permits). But the Pope can, and frequently does, accept bishops’ resignations as soon as they are submitted—and in these cases a successor naturally has to be chosen as soon as possible.

Appointing a coadjutor bishop is often a way of pre-empting this process. Let’s say that the Pope is aware that Bishop X will turn 75 next December. The Holy Father may decide to name a coadjutor bishop for Bishop X’s diocese right now. The coadjutor bishop already knows that in December, Bishop X will resign and he himself will be the new diocesan bishop. Between then and now, he has a period of several months to become acquainted with the diocese, its people and its problems—and since the soon-to-be-retired diocesan bishop is still present, he can give his successor-to-be some pointers!

This is presumably what happened in the case of Archbishop Gomez of Los Angeles, whom Ellen mentions in her question. For several years he had been serving as an auxiliary bishop in the archdiocese of Denver, assisting the archbishop there. (The December 17, 2009 column discusses in some detail the difference between a diocese and an archdiocese.) Gomez was subsequently named Archbishop of San Antonio, Texas, and at that point he became a diocesan bishop in his own right.

In the spring of 2010, Gomez was named coadjutor bishop of Los Angeles by Pope Benedict XVI. Less than a year later, the then-Archbishop of Los Angeles, Roger Mahoney, turned 75 and submitted his resignation, which Pope Benedict accepted. At that point, Bishop Gomez became the new Archbishop of Los Angeles. He had already been engaged in ministry in the archdiocese for eleven months, and so he would understandably have already become somewhat familiar with the people and the territory he was now to govern. In this way, Los Angeles—which is a large and particularly important archdiocese in the United States—did not have to go through a period in which its episcopal see was vacant. The necessarily complicated transition from one diocesan leader to the next was made as smooth as humanly possible!

Readers might be tempted to conclude that this system could, in some situations, lead to competition, friction, or even hostility between a diocesan bishop and his auxiliary/coadjutor bishop. Its purpose, however, is anything but! Canon 407 specifically notes that the diocesan bishop and his auxiliary or coadjutor bishop(s) are to consult with each other on important diocesan matters, and that the auxiliary/coadjutor should exercise his office in such a way that he acts and thinks in accord with the diocesan bishop. All have a significant role to play in the spiritual wellbeing of the diocese to which they are assigned, and are expected to work together for the good of the Church.

For I know well the plans I have in mind for you, plans for your welfare and not for woe, so as to give you a future of hope. When you call me, and come and pray to me, I will listen to you. When you look for me, you will find me. Yes, when you seek me with all your heart, I will let you find me. (Jeremiah 29:11-14)

I delight to do your will, my God; your law is in my inner being!” (Psalm 40:9)

The spirit of the Lord GOD is upon me, because the LORD has anointed me; He has sent me to bring good news to the afflicted, to bind up the brokenhearted, To proclaim liberty to the captives, release to the prisoners, To announce a year of favor from the LORD. (Isaiah 61:1-2)

The LORD is my shepherd; there is nothing I lack. In green pastures he makes me lie down; to still waters he leads me; he restores my soul. He guides me along right paths for the sake of his name. (Psalm 23:1-3)

Sing a new song to the LORD, for he has done marvelous deeds. His right hand and holy arm have won the victory. (Psalm 98:1)

As we look at the past year, even if it may have included sickness, suffering or the loss of a loved one, we can still “sing joyfully to the Lord” (Psalm 33:1), because we know God is all-good, all-wise, and all-loving. Even though we don’t always see or understand what he is doing, we know it is good and loving and wise. We also know that one day we will understand completely, when we are with him in heaven.

Now is the time to also sing joyfully about what you hope and expect him to do in this new year. God has plans for your life. His plans for you are “for your welfare and not for woe, so as to give you a future of hope” (Jeremiah 29:11).  So tell the Lord that above everything else, you want to do his will (Psalm 40:9), and tell him that you say yes to his plan for your life, whatever it may be. No matter what age you are, it’s never too late to say yes to all that he has in store for you.

Ask the Lord to give you a word, or phrase, or Scripture passage, or even a song to give you direction for the year. Perhaps he wants to tell you that 2012 will be a year when he anoints you to “bring good news to the afflicted, to bind up the brokenhearted, to proclaim liberty to the captives, release to the prisoners” (Psalm 61:1). Perhaps, he wants to “announce” to you that 2012 will be “a year of favor from the LORD” for you and your family. Whatever his will and plan is for you, tell him that you are willing to do it.

Take some time now to write down what you want to thank the Lord for. Also, jot down your hopes, dreams, desires for this year. What do you love to do? Do it intentionally every day, using the talents God has given you.  Tell the Lord, “This is for you, O God!”

The Lord is the Good Shepherd, who loves you and leads you (Psalm 23:1-2). He will guide you “along right paths” (23:2). They are the paths he has planned for you. And, perhaps, he will give you a new song to sing along the way (Psalm 98:1).

“Father, I put my trust in you and your great love for me. I want to say yes to your plan for my life in 2012. I want to be more attentive to you and other people, so that I may know your will and show your compassion and mercy to others!”

Many thanks to The Word Among Us for allowing me to adapt meditations in their monthly devotional magazine. Used with permission.

Questions for Reflection/Discussion by Catholic Men

1. Take some time to meditate and reflect on the Scriptures at the beginning of the article. What do you think God is trying to reveal to you through them?
2. The article begins with these words: “As we look at the past year, even if it may have included sickness, suffering or the loss of a loved one, we can still ‘sing joyfully to the Lord’ (Psalm 33:1), because we know God is all-good, all-wise, and all-loving. Even though we don’t always see or understand what he is doing, we know it is good and loving and wise.” What about you, are you able to sing joyfully to the Lord for 2011? Why or why not?
3. The article quotes Jeremiah 29:11, which says that God’s plans for you are “for your welfare and not for woe, so as to give you a future of hope.” In what ways has this been true for you?
4. The article goes on to encourage you to “Ask the Lord to give you a word, or phrase, or Scripture passage, or even a song—to give you direction for the year.” What is your sense, in general or specific terms, of what God’s plan’s are for you for 2012? Have you received any Scriptures to confirm this?
5. Are there any obstacles or fears in your life that you need to overcome before you can wholeheartedly say yes to God’s plan for your life? What steps can you take to overcome them?
6. Take some time now to pray for the grace to say yes to God’s plan for your life and to trust in his great love for you and all your loved ones. Use the prayer at the end of the article as the starting point.

Maurice Blumberg is the Director of Partner Relations for The Word Among Us Partners, a ministry of The Word Among Us to the military, prisoners, and women with crisis pregnancies or who have had abortions. Maurice was also the founding Executive Director of the National Fellowship of Catholic Men, for which he is currently a Trustee. He can be contacted at mblumberg@wau.org or mblumberg@aol.com.

Jesus  said to them, “Come, and you will see.” So they went and saw where he was staying, and they stayed with him that day. Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus. (John 1:39-40)

Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will enter his house and dine with him, and he with me. (Revelation 3:20)

God the Father wants us to know that today, and every day, Jesus is offering us an invitation. He is inviting us to come into his presence and hear him speak to us just as he spoke to Samuel, even when he was just a young boy (1 Samuel 3:10).

When Jesus offered the invi­tation to Andrew and his friend to “Come, and you will see” (John 1:39), the two quickly stopped what they were doing and followed him (1:40). They must have felt honored that Jesus wanted to spend time with them— time away from the crowds, time just with them. At that moment, the only thing that mattered was that they had the privilege of being with the One whom John the Baptist had just identified as the Lamb of God. And their lives were completely changed.

Every day, Jesus is knocking on the door of your heart (Revelation 3:20). He is asking you to open the door, so that you can enter into his presence. He is inviting you to come and see the love and wisdom he has for you. It’s amazing, but it’s true: Jesus really enjoys spending one-on-one time with you, just as he does with each and every one of us. Jesus has so many things he wants to show you. He has so many ways he wants to reveal himself to you. Imagine yourself as a child, stand­ing in wide-eyed wonder at the sight of something new and mar­velous. That’s how Jesus wants us to approach our prayer time. What will I see today? What will the Lord say to me? How will he change my heart?

What a privilege it is to know that Jesus Christ, the Lord of all creation, wants to come to you every day and speak to you. He is just waiting for you to set aside time each day to come into his presence in prayer. He wants to fill you with grace and strength. He wants the words “Come, and you will see” (John 1:39) to be your refrain today and every day. Even if you already have a daily prayer time, let 2012 be the year that you set aside even more time each day to be with Jesus in prayer.

“Jesus, thank you so much for your invitation to come into your presence in prayer! Yes, I want to come and see all that you have for me each day. Open my eyes to the wonder of your love so that I can know you more.”

Many thanks to The Word Among Us for allowing me to adapt meditations in their monthly devotional magazine. Used with permission.

Questions for Reflection/Discussion by Catholic Men

1. Take some time to meditate and reflect on the Scriptures at the beginning of the article. What do you think God is trying to reveal to you through them?
2. Do you believe, as the article states, that every day Jesus is “inviting us to come into his presence and hear him speak to us just as he spoke to Samuel, even when he was just a young boy (1 Samuel 3:10)? How important is this to you?
3. The article goes on to say that “Every day, Jesus is knocking on the door of your heart (Revelation 3:20). He is asking you to open the door, so that you can enter into his presence.” What are the obstacles in your life that keep you from hearing this knock and opening the door? What steps can you take to overcome these obstacles?
4. The Article ends with these challenging words: “let 2012 be the year that you set aside even more time each day to be with Jesus in prayer.” Are you willing to take up this challenge? If not, what is keeping you to do that?
5. Take some time now to pray for the grace to give your life completely to Christ in 2012, so that you will be able to deny yourself, take up your cross, and follow him. Use the prayer at the end of the article as the starting point.

Maurice Blumberg is the Director of Partner Relations for The Word Among Us Partners, a ministry of The Word Among Us to the military, prisoners, and women with crisis pregnancies or who have had abortions. Maurice was also the founding Executive Director of the National Fellowship of Catholic Men, for which he is currently a Trustee. He can be contacted at mblumberg@wau.org or mblumberg@aol.com.

I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship. Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect. (Romans 12:1-2)

All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord who is the Spirit. (2 Corinthians 3:18)

The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control. (Galatians 5:22-23)

For the love of Christ impels us, once we have come to the conviction that one died for all; therefore, all have died. (2 Corinthians 5:14)

Whoever wishes to come after me must deny himself, take up his cross, and follow me. (Matthew 16:24)

Christmas has ended – a grace-filled time when we cel­ebrated the birth of Jesus Christ, God-made-man. How grateful we are that God our Father would send his only Son to earth to be­come one of us. Why would God do such a thing? We could of course give many theological reasons including sin, the cross, redemption, etc. But perhaps the simplest explanation comes from looking at it through the lens of love. Only love would do such a thing (John 3:16).

As we begin a new year, how can we respond to such love? What will we say to our Fa­ther when we receive Jesus in the Eucharist? A simple “thank you” seems inadequate. One way is to make 2012 a year when we give our lives more fully to our Lord Jesus Christ. It’s not easy to give our lives to the Lord. We may wonder: What will God ask me to do? Will I have to part with something I treasure? Just what will God do with this gift of self that I am offering to him (Romans 12:1)?

Here is the best part of the Chris­tian life: When you give your life to the Lord, he takes it, fills it with his grace, and gives it back to you transformed (2 Corinthians 3:18). He makes your life overflow with the fruits of his Spirit including his love, joy, and peace (Galatians 5:22). And as a result, you end up happier and more ful­filled than you ever were – even if you are called into a new and de­manding area of service to your family or to others. You may be called to take up the challenge to love your enemies and pray for those who per­secute you. Maybe you know someone with a serious illness who needs prayers for healing. Maybe you need to pray that a family member or relative would give his or her life to the Lord. Or maybe you are hoping for victory over a sinful area that keeps tripping you up. Don’t box God in. Instead, expect the un­expected—as you give your life more fully to Christ and make him truly your Lord and Savior. That’s what the love of God will do!

So don’t hold back. Even if you’ve done it many times before, let 2012 be a year when the love of God impels you (2 Corinthians 5:14) to give your life more fully to Jesus. And watch to see how he gives it back to you.

“Lord Jesus, take my life. I give it to you. Let it be yours completely. I give you my whole heart, and I believe that you can move any mountains in my life! Fill me afresh with your Holy Spirit so that in 2012, I will deny myself, take up my cross, and follow you.”

Many thanks to The Word Among Us for allowing me to adapt meditations in their monthly devotional magazine. Used with permission.

Questions for Reflection/Discussion by Catholic Men

1. Take some time to meditate and reflect on the Scriptures at the beginning of the article. What do you think God is trying to reveal to you through them?
2. John 3:16 is a much quoted Scripture. How would you relate the message of this Scripture with the meaning of Christmas?
3. In the article, we hear these words: “When you give your life to the Lord, he takes it, fills it with his grace, and gives it back to you transformed (2 Corinthians 3:18). He makes your life overflow with the fruits of his Spirit including his love, joy, and peace (Galatians 5:22).” In what ways has this been true in your life? Be specific.
4. Regarding God’s great love for us, the article poses this question: “As we begin a new year, how can we respond to such love?” How would you answer this question?
5. The article mentions several examples of how we can put into practice our response to God’s love. Which ones resonate with you? What other ways may God be calling you to put into practice your willingness to give your life more fully to him?
6. Take some time now to pray for the grace to give your life completely to Christ in 2012, so that you will be able to deny yourself, take up your cross, and follow him. Use the prayer at the end of the article as the starting point.

Maurice Blumberg is the Director of Partner Relations for The Word Among Us Partners, a ministry of The Word Among Us to the military, prisoners, and women with crisis pregnancies or who have had abortions. Maurice was also the founding Executive Director of the National Fellowship of Catholic Men, for which he is currently a Trustee. He can be contacted at mblumberg@wau.org or mblumberg@aol.com.

A: The issue of who may, and who may not, receive the Eucharist lawfully is a canonical question with deep theological roots. Consequently, the Church has spoken on this matter not merely in the Code of Canon Law, but also in the Catechism and in other theological contexts. As always, canon law follows theology, and the two are consistent, for they can never contradict each other.

The code states that Catholics are not to be allowed to receive Holy Communion if they are under the penalty of excommunication or interdict, or obstinately persist in manifest grave sin (c. 915). Canon 916 notes that as a rule, anyone who is conscious of grave sin may not celebrate Mass (in the case of a priest) or receive the Eucharist without previously having been to sacramental confession. This is entirely in keeping with the Catechism’s teaching that “anyone conscious of a grave sin must receive the sacrament of Reconciliation before coming to Communion” (1385).

It is important to note that at issue here is not only a Catholic’s own personal, internal spiritual state, which might very well be known to him alone; but also his external, visible status in the Church, that may be known by other members of the faithful as well. The Church is therefore concerned simultaneously with three different, although interrelated issues: (a) an individual Catholic’s personal spiritual wellbeing; (b) the need to maintain reverence toward the Most Holy Eucharist; and (c) the need to avoid public scandal.

With regard to divorced Catholics, let’s try as best we can to examine these issues separately, beginning with a divorced person’s spiritual state. Theologically, we Catholics know that we should not receive the Eucharist when we are in a state of grave sin. Does the fact that a Catholic is divorced, in and of itself, constitute a mortal sin?

The answer, of course, is no. The Catechism of the Catholic Church does, it is true, give us a general theological norm about divorce in general, noting rightly that “Divorce is a grave offense against the natural law…. Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign” (2384). Yet while the Catholic Church teaches that marriage is, by its very nature, intended to last until death, it acknowledges that being divorced is not necessarily sinful.  If, for example, one spouse is divorced by the other, it is obviously possible for a Catholic to find himself divorced entirely against his will! The Catechism makes a very clear and necessary distinction:

It can happen that one of the spouses is the innocent victim of a divorce decreed by civil law; this spouse therefore has not contravened the moral law. There is a considerable difference between a spouse who has sincerely tried to be faithful to the sacrament of marriage and is unjustly abandoned, and one who through his own grave fault destroys a canonically valid marriage (2386).

Therefore one can and certainly does encounter sincerely devout, practicing Catholics who happen to be divorced. Such persons are hardly excluded from the sacraments simply because their spouses chose to divorce them.

There are other situations in which a Catholic spouse might very well find that divorce is, unfortunately, the best way to resolve a difficult situation. To cite the Catechism again, “if civil divorce remains the only possible way of ensuring certain legal rights, the care of the children, or the protection of inheritance, it can be tolerated and does not constitute a moral offense” (2383). In circumstances involving abuse and violence, for example, the Church certainly understands that a divorce may be legally necessary. A battered wife, or a spouse seeking to protect children from an abusive situation by taking the means required under civil law to keep the abuser away, can hardly be considered morally culpable for obtaining a divorce for reasons of physical safety. Similarly, a divorce may be civilly necessary if one spouse is bankrupting the family with compulsive gambling. In such a case a Catholic might need to obtain a divorce in order to safeguard the financial wellbeing of the rest of the family.

So we can see that it is entirely possible for a good Catholic to be divorced! Since this is the case, why is it that we hear the Church teaching that divorced Catholics cannot receive the Eucharist?

The fact is, the Church does not teach that Catholics are forbidden to receive Holy Communion if they are divorced. Rather, it teaches that a Catholic who has been divorced and remarried, without having first obtained an annulment of the first marriage, is not permitted to receive the Eucharist.

For those of us who believe what the Catholic Church teaches about the sacraments, the logic of this position is actually quite straightforward. A Christian marriage lasts until the death of one of the spouses—unless a Catholic marriage tribunal has ruled that the marriage was null from the beginning (see the July 26, 2007 column, among many others, for further discussion of Catholic marriage annulments). If a Catholic obtains a civil divorce, but does not have a declaration from the Church that his marriage was null, he is still married in the eyes of the Church—even if civil law asserts that his marriage has ended. A person in this situation cannot remarry in the Catholic Church; he is impeded from doing so because he is already married to someone else (c. 1085).

Consequently, if a Catholic does remarry under these circumstances, he necessarily does so outside the Catholic Church, either in a non-Catholic religious ceremony, or in a civil proceeding (before a justice of the peace, for example). The Catholic Church naturally does not accept that this second marriage is valid! Instead, the Catechism teaches that the remarried Catholic is living in a state of sin with the new spouse:

Today there are numerous Catholics in many countries who have recourse to civil divorce and contract new civil unions. In fidelity to the words of Jesus Christ—“Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery”—the Church maintains that a new union cannot be recognized as valid, if the first marriage was. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God’s law. Consequently, they cannot receive Eucharistic communion as long as this situation persists. (1650).

In other words, society reasonably presumes that a husband and wife are engaging in sexual relations. Consequently, the Church regards the relationship between a Catholic and a second spouse as adulterous, if the first spouse is still living. And since adultery constitutes a grave moral evil, a Catholic who is living in this situation is not permitted to receive the Eucharist. To quote the Catechism yet again, “The sexual act must take place exclusively within marriage. Outside of marriage it always constitutes a grave sin and excludes one from sacramental communion” (2390).

If a divorced and remarried Catholic wishes to receive Holy Communion, what can he do? Catholic sacramental theology is unequivocal on this point, and so it doesn’t give him a lot of options. This is where the reverence due to the Most Blessed Sacrament fits directly into the picture. In order to safeguard the dignity of the sacrament, the Church will never, ever condone the reception of the Eucharist by a Catholic who persists in an adulterous union. Therefore, if a divorced and remarried Catholic wishes to receive the Eucharist, he must first repent of his adultery, and receive sacramental absolution. But in order to be truly sorry for his sins, a Catholic must have the resolution to avoid them in future. Thus the adultery has to end—it’s as simple as that.

This is why paragraph 1650 of the Catechism, noted above, concludes as follows: “Reconciliation through the sacrament of Penance can be granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and who are committed to living in complete continence.” A remarried Catholic must resolve that he will no longer engage in sexual relations with his second spouse—ever. This means that he must either separate from the second spouse altogether; or they must henceforth live together as brother and sister, rather than as husband and wife.

The number of married couples who would willingly agree to the latter arrangement, in order to receive the Eucharist, is presumably slim—and yet it is a fact that they do indeed exist. There definitely are Catholics among us who remarried outside the Church, but subsequently wished to rectify their situation for spiritual reasons.  They have made a good confession, firmly resolving to sin no more. With their spouses in agreement with their decision, these remarried Catholics are still living with their second spouses, but in total continence. (In many cases, the presence of minor children in the house has led the couple to decide to continue living together, for the good of the children.) Catholics like these are, spiritually speaking, once again entitled to receive the Eucharist.

The relative rarity of this situation, however, leads us to yet another issue: the possibility of public scandal. If the Catholic faithful see a divorced and remarried Catholic receiving Holy Communion, what will they think? Will they immediately assume that the Catholic has agreed with his second spouse to abstain permanently from all sexual relations? Or will they instead be more likely to conclude that the remarried Catholic is living in sin with his second spouse, and nevertheless is being permitted to receive Holy Communion?

Canon 915, already cited above, notes that a Catholic cannot receive the Eucharist if he persists in manifest grave sin. The point is, if the Catholic faithful see that a priest gives the Eucharist to someone whom they know is living in a gravely sinful manner, they might naturally—and wrongly—conclude that such a sinful lifestyle must be morally acceptable. In such a situation, the need to avoid public scandal is crucial!

There is tremendous need for tact and diplomacy in situations like these, on the part of both the remarried Catholic and his pastor. It might, depending on the circumstances, be preferable for these Catholics to refrain from receiving Holy Communion at large Masses, where their action can easily be seen and totally misunderstood by others in the congregation. An understanding parish priest can make an effort to ensure that these parishioners can receive the Eucharist in a more discreet way.

In other cases, some remarried Catholics have been known to speak rather openly about their now-continent relationship with their second spouses. This certainly should clarify their fellow parishioners’ potential confusion; but such public frankness about this very private matter is understandably not something which all remarried Catholics are obliged to embrace! We Catholics have no right to know the internal spiritual status of our fellow Catholics—but at the same time we should not be given reason to believe, rightly or wrongly, that the sacraments are being abused, by our fellow parishioners and with the apparent consent of the parish priest.

We can see that the Catholic Church tries her best to balance multiple concerns simultaneously. The right of Catholics to receive the sacraments must be assessed in light of the very real need for reverence toward the Most Blessed Sacrament. The need to uphold publicly the dignity of Christian marriage, and the Church’s consequent opposition to divorce in principle, must be weighed against the legitimate spiritual needs of the Catholic faithful, who may very well be divorced—and even remarried!—and yet entitled to receive the Eucharist.

And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about: “Death is swallowed up in victory. Where, O death is your victory? Where, O death is your sting?” The sting of death is sin, and the power of sin is the law.  But thanks be to God who gives us the victory through our Lord Jesus Christ (1 Corinthians 15:54-57)

Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you who by the power of God are safeguarded through faith, to a salvation that is ready to be revealed in the final time. (1 Peter 1:3-5).

And behold, I am with you always, until the end of the age. (Matthew 28:20)

I have loved you with an everlasting love. (Jeremiah 31:3)

For everyone who calls on the name of the Lord will be saved. (Romans 10:13)

For the love of Christ impels us, once we have come to the conviction that one died for all; therefore, all have died. He indeed died for all, so that those who live might no longer live for themselves but for him who for their sake died and was raised. (2 Corinthians 5:14-15)

During this grace-filled season of Advent, Jesus invites us as Catholic men to fix our eyes on him (Hebrews 12:2). It is so easy — in the midst of the busyness, commercialism, and many distractions leading up to Christmas — to lose sight of the many graces God wants to pour out this Advent and Christmas season if our eyes are upon him. After all, his eyes are always fixed on us, watching over every step we take, protecting and guiding us.

Jesus’ birth, death, and resurrection cleared the way and paved a path for us that is filled with his peace, comfort, and joy. He has removed every obstacle that could hinder us from knowing and experiencing God’s great love for us. Not only did Jesus destroy the sting of death, he removed the chains of sin that hold us back (1 Corinthians 15:54-57). And not only did Jesus make a way for us, he made the destination so much clearer. He showed us heaven as our true in­heritance (1 Peter 1:4). He showed us, too, that we don’t have to wait until we die to experience heaven. Every step along the way to heaven can become a taste of heaven as well!

The road may feel too hard or too long at times. We may feel unworthy of God’s love or protection. Or the memory of past hurts or disappoint­ments may lead us to doubt God’s presence in our lives. But we should never let these thoughts divert our gaze from the Lord. Acts of faith— even stubborn faith that seems to defy logic—can help keep us mov­ing forward on the road as we “persevere in running the race that lies before us” (Hebrews 12:1).

What should we place our faith in? First and foremost, that Jesus is always with us (Matthew 28:20) and that he al­ways loves us (Jeremiah 31:3). And after that, we can place our faith in his promise to re­deem everyone who calls on him (Romans 10:13). Just one step forward in faith will lead to another. And then another. And then another. And with each step, we will feel more and more of his deep love in our hearts!

St. Paul said that it was Christ’s love that impelled him do what he did and suffer for Christ (2 Corinthians 5:14-15). It is this love that will “impel” you and me to persevere in faith, always keeping our eyes fixed on Jesus and our heavenly inheritance. Then we will joyfully celebrate the coming of Christ this Christmas.

“Lord, help me to keep my eyes fixed on you this Advent and Christmas season. I want to persevere on the path—the holy way—that you have set before me.”

Many thanks to The Word Among Us for allowing me to adapt meditations in their monthly devotional magazine. Used with permission.

Questions for Reflection/Discussion by Catholic Men

1. Take some time to meditate and reflect on the Scriptures at the beginning of the article. What do you think God is trying to reveal to you through them?
2. The article mentions how easy it is to let the “busyness, commercialism, and many distractions leading up to Christmas” to keep us from keeping our eyes fixed on Jesus during this Advent season. What steps can you take to minimize these distractions and maximize the opportunities to keep your eyes fixed on Jesus?
3. The article also speaks of Jesus removing “every obstacle that could hinder us from knowing and experiencing God’s great love for us.” What are obstacles in your life that get in the way of your knowing and experiencing more deeply God’s great love for you? What can you do to help overcome them?
4. The article ends with these words: “St. Paul said that it was Christ’s love that impelled him do what he did and suffer for Christ (2 Corinthians 5:14-15). It is this love that will ‘impel’ you and me to persevere in faith, always keeping our eyes fixed on Jesus and our heavenly inheritance. Then we will joyfully celebrate the coming of Christ this Christmas.” In what ways does Christ’s love impel you to live for him no matter what you are facing in your life? How can you make Christ’s love the center of your Christmas celebration for you and your family?
5. Take some time now to pray for the grace to keep your eyes fixed on Jesus as you and your family prepare to celebrate the coming of Jesus at Christmas. Use the prayer at the end of the article as the starting point.

Maurice Blumberg is the Director of Partner Relations for The Word Among Us Partners, a ministry of The Word Among Us to the military, prisoners, and women with crisis pregnancies or who have had abortions. Maurice was also the founding Executive Director of the National Fellowship of Catholic Men, for which he is currently a Trustee. He can be contacted at mblumberg@wau.org or mblumberg@aol.com.

Without cost you have received; without cost you are to give. (Matthew 10:8)

I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another. (John 13:34-35)

This is my commandment: love one another as I love you. No one has greater love than this, to lay down one’s life for one’s friends. You are my friends if you do what I command you. I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from my Father. (John 15:12-15)

Advent is something of a con­tradiction in terms. It is a time of receiving and welcoming the Lord into our hearts in a deeper way, but it is also a time to give away what we have freely re­ceived from the Lord (Matthew 10:8).

It is this pattern of divine ex­change that we find in the two groups of people Jesus addressed in Matthew 9:35-38. The first group re­ceived the gifts of his teaching and miracles. Jesus saw their neediness and had compassion on them. He couldn’t stay away from them but spent all his time ministering to their needs (Matthew 9:35-36).

But there was a second group— the people who knew him best and who had already received his gos­pel. To these, his closest friends, he sent as “laborers for his harvest” (Matthew 9:38) — to proclaim the good news and do the work of the kingdom of heaven themselves.

Instead of trying to figure out which of these two groups we be­long to as Catholic men, let’s accept that we really belong to both. On the one hand, we all need deeper healing. We all need to learn the gospel message more clearly. We all have areas of sin that need to be addressed and forgiven. So we all need to spend time with Jesus in prayer and at Mass, letting him minister to our wounds and fill us with his grace.

But on the other hand, as “friends” (John 15:15) and “disciples” (John 13:35) of Jesus, we too have much that we can offer to other peo­ple. How often during this Advent and Christmas season do you hear people talking about how lonely they are because they have lost a loved one or are estranged from a family member? How often do you hear people tell you how guilty they feel about some poor decisions they made? It is to these that we can offer the love and compassion we have already re­ceived from the Lord (John 13:34). Maybe they need nothing more than a friendly word of encouragement. But maybe they need to hear about how much the Lord loves them and wants to work in their lives. None of us is too “weak” in the faith to begin giving away what we have.

Brothers, we serve a generous God. So let’s be just as gen­erous, freely giving what we have freely received – his love, mercy, and forgiveness!

“Lord, touch everyone searching for you during this grace-filled season. Deepen my experience of your great love and mercy. Use me to show others your abundant love and mercy, and to help lead them to the grace of a new life in you.”

Many thanks to The Word Among Us for allowing me to adapt meditations in their monthly devotional magazine. Used with permission.

Questions for Reflection/Discussion by Catholic Men

1. Take some time to meditate and reflect on the Scriptures at the beginning of the article. What do you think God is trying to reveal to you through them?
2. As a Catholic man, in what way do you believe you have been called to be “laborers for his harvest” (Matthew 9:38)?
3. The article states that we all need to “learn the gospel message more clearly,” we all “have areas of sin that need to be addressed and forgiven,” and we all need to “spend time with Jesus in prayer and at Mass, letting him minister to our wounds and fill us with his grace.” What steps can you take to allow these personal needs to be addressed during the Advent and Christmas seasons?
4. The article ends with these words: “Brothers, we serve a generous God. So let’s be just as gen­erous, freely giving what we have freely received – his love, mercy, and forgiveness!” In what ways has God been generous to you?
5. As Catholic men, we are “friends” (John 15:15) and “disciples” of Jesus (John 13:35), and we are receivers of God’s generous love. Do you know of any family members, friends, or acquaintances that also need to experience the healing touch of God’s generous love for them? In what way can you be a vessel of God’s love and healing touch in their lives?
6. Take some time now to pray and ask the Lord reveal to you in a deeper way his great love for you, so you can give it to others. Use the prayer at the end of the article as the starting point.

Maurice Blumberg is the Director of Partner Relations for The Word Among Us Partners, a ministry of The Word Among Us to the military, prisoners, and women with crisis pregnancies or who have had abortions. Maurice was also the founding Executive Director of the National Fellowship of Catholic Men, for which he is currently a Trustee. He can be contacted at mblumberg@wau.org or mblumberg@aol.com.

It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you. (John 15:16)

Quick! Ask yourself: “As I read parable in Matthew 25:14-30, do I identify more with the third servant in this parable than with the first two?” If you did, you’re not alone. How quick we are to fear that because we fall short of serving the Lord as we should, we may lose the little bit we think we have! We may even think that the outcome of this parable is unfair. Why should those who already have so much receive even more?

But this isn’t a parable about fairness. It’s about Jesus’ ability to empower us to serve him and bear fruit for the Gospel— fruit that surpasses what we would naturally expect and fruit that will last (John 15:16).

Think of the potential damage that just one person can do to the devil’s plans. Consider a father who teaches his children about the ways of the Lord. Think of how he models strength, patience, justice, and kindness to them. Think of the way he helps them to pray and teaches them to treat each other with love and consideration. Day after day, week after week, he is bringing about the kingdom of God in these children’s lives. And not just in their lives, but in the lives of their own future children. His influence, in fact, has the potential to reach generations!

Or consider the man, young or old, who witnesses to his faith in Jesus at school, or at work, or in a retirement group. Think of the number of persons he can stimulate to expect that God will work in their lives. Think about the ways these men or women, now on fire for the Lord, can influence others. And so on, and so on, and so on.

It’s true. God really can use you to extend his kingdom to others! Choose one situation this week where you can make a difference, one friend or acquaintance who you can bring one step closer to the Lord. Step out in faith, and see what kind of effect you can have. If you give the Lord an inch, he will take you a mile! Then one day you will hear the Lord say to you: “Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy” (Matthew 25:21).

“Lord Jesus, I desire to be a faithful servant in extending your kingdom. Holy Spirit, I give you permission to work more fully in my life. Come and fill me with your power and gifts, so that I might bear fruit for the kingdom of God. ”

Many thanks to The Word Among Us for allowing me to adapt meditations in their monthly devotional magazine. Used with permission.

Questions for Reflection/Discussion by Catholic Men

1. Take some time to meditate and reflect on the Scriptures at the beginning of the article. What do you think God is trying to reveal to you through them?
2. How would you answer this question posed at the beginning of the article: “As I read the parable in Matthew 25:14-30, do I identify more with the third servant in this parable than with the first two?”
3. In the parable, the third servant who buried his master’s talent said he did it “out of fear.” What do you think he meant by this statement? Why do you think the servant was so harshly punished?
4. The article states that Jesus desires “to empower us to serve him and bear fruit for the Gospel” so that we can do damage to the devil’s plans. What areas of your life need greater empowering by the Lord, so you can serve him better and bear more fruit?
5. If you have children, how do you compare to the father described in the article? What steps can you take to be more like him?
6. The article speaks of the man “who witnesses to his faith in Jesus at school, or at work, or in a retirement group.” In what ways do you witness to your faith in Jesus to other men? Where is there room for improvement?
7. The article goes on to say that “God really can use you to extend his kingdom!” What steps can you take in the upcoming weeks to “extend his kingdom”?
8. How important is it to hear the following words from the Gospel parable when you meet the Lord in Heaven?  “Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come share your master’s joy” (Matthew 25:21). What do you believe are the “small matters” in your life that require more faithfulness?
9. Take some time now to pray for a fresh infilling of the Holy Spirit and all the grace you need to bear fruit for the Kingdom of God. Use the prayer at the end of the meditation as the starting point.

Maurice Blumberg is the Director of Partner Relations for The Word Among Us Partners, a ministry of The Word Among Us to the military, prisoners, and women with crisis pregnancies or who have had abortions. Maurice was also the founding Executive Director of the National Fellowship of Catholic Men, for which he is currently a Trustee. He can be contacted at mblumberg@wau.org or mblumberg@aol.com.

A: Stuart’s question raises an excellent point, about the powers of priests to administer the sacraments. Some sacraments can always be validly administered by every priest, simply by virtue of his priesthood. But others can be administered validly only if a priest also has the necessary permission to do so.

Over the past several years we have discussed in this space various issues pertaining to a priest’s ability, and his obligation, to administer some of the other sacraments. In the September 11, 2008 column we saw, for example, that baptism is the easiest sacrament to administer, as it is encumbered by the fewest restrictions.  True, a parish priest has the right and the duty to defer baptizing a child living in the parish, if he has reason to believe that the child will not be raised in the Catholic faith (as was discussed in the June 21, 2007 column)—but the fact remains that if a priest were to baptize such a child anyway, the baptism would be valid.

Similarly, every priest has, by virtue of his priestly ordination, the power to celebrate a valid Mass, which naturally implies that he can also validly administer the Eucharist to the Catholic faithful.  Strictly speaking, this power can never be taken away from him, even though specific situations may arise (as addressed in both the November 12, 2009 and February 11, 2010 columns) when he is ordered by his superiors not to do so. A suspended priest, for example, may have been ordered by his bishop not to celebrate Mass for the faithful; but if he were to disobey, his Mass would still be valid and he would therefore truly consecrate the Eucharist.

The sacrament of marriage, however, lies at an opposite extreme. The complex details inherent in the valid celebration of the Catholic sacrament of matrimony were touched on briefly back in the August 23, 2007 column, which addressed the issue of the canonical form required for marriage—but in a nutshell, it is not the case that every priest, simply because he is a priest, can validly marry any Catholics who request it.  Rather, the ability of a cleric to validly assist at a Catholic marriage is fundamentally territorial, meaning that a Catholic couple is to be married by a cleric who is responsible for their spiritual care—normally the pastor of their parish (although of course the diocesan bishop can always validly marry Catholics from his diocese too; see cc. 1108-1111). A priest from outside the territory, however, can be delegated to assist at a wedding there; in this case, he is being given the faculty to assist at the celebration. If a visiting priest were to assist at a wedding without the proper faculty, the wedding would be invalid. We can see that when it comes to the sacrament of matrimony, the mere fact that a man has been ordained a Catholic priest is not enough!

So how does the sacrament of penance figure into this equation? Catholics understand that the minister of this sacrament must be a priest (c. 965), but most probably do not realize that under normal circumstances, simply being a priest is not sufficient. He must also possess the faculty to grant absolution to the persons who come to him for confession (c. 966). Without this faculty, he does not have the power to absolve them validly.

There are serious theological and pastoral reasons for this limitation. In the confessional, a priest ordinarily does much more than just utter the words of absolution over a penitent. A significant part of his task involves counselling, which may mean advising a person on how to avoid such sins in the future, or perhaps explaining to the penitent that the actions he has confessed are not necessarily sinful. A priest must often sort through a person’s complicated narrative in order to identify what exactly the sinful action was, separating real acts of the will (which may constitute sinful actions) from mere emotions (which in themselves are not sinful at all). Hearing confessions, in other words, requires a high level of theological knowledge, coupled with strong logical skills and a big dose of common sense!

Since this is the case, it is all too easy to imagine the damage that could be done in the confessional, by a man who is validly ordained a priest, but who nevertheless lacks a sound background in theology and/or an ability to assess accurately the moral implications of the scenario which a penitent may present to him. A confessor who wrongly advises a penitent that his action was not sinful, or who erroneously gives his approval to activity that is morally wrong, is giving the Christian faithful who frequent his confessional misinformation that will put them on a dangerous spiritual path!

This is where the diocesan bishop comes into the picture. The spiritual welfare of the people of his territory has been entrusted to his care, and he is answerable for it (c. 383). More specifically, canon 392.2 notes that he is to guard against abuses in the celebration of the sacraments—which obviously includes the sacrament of penance. It follows that the diocesan bishop needs to be sure that those priests, who are hearing the confessions of the faithful of his diocese, are giving them sound Catholic moral direction. And if he somehow determines that they are not, he has the power, by virtue of his office, to protect the faithful by preventing these priests from administering the sacrament of penance.

So how do priests get the faculty to hear confessions? Well, for starters, all priests have the faculty to hear confessions of Catholics in danger of death, and are in fact obliged to do so (c. 986.2). The urgent need of a dying Catholic trumps all other laws on this matter, because the Church’s primary concern in such a situation is to ensure that the Christian faithful can be absolved of their sins at this critical time. Even a priest who has been laicized (an issue which was discussed in the November 12, 2009 column), or a suspended or excommunicated priest who is forbidden to administer the sacraments, has both the power and the duty to hear the confession of a dying Catholic!

But this emergency situation is hardly the norm. In order to hear the routine confessions of Catholics who seek the sacrament under ordinary circumstances, a diocesan priest is generally given the faculty by his bishop at the time of his ordination. The rules about confessional faculties for religious priests, like Franciscans and Dominicans, can be a little trickier; but the general concept is the same. The diocesan bishop has the ultimate say in which priests can, and cannot, hear confessions of the faithful in his diocese.

According to canon 970, a priest should not be given confessional faculties unless he has been examined, and his suitability for hearing confessions has been determined. Nowadays, the general practice is that when a seminarian successfully completes all his seminary studies, and is established to be sufficiently prepared for priestly ordination, his bishop accepts this as adequate indication that he is knowledgeable enough about moral theology to begin hearing confessions in the diocese. The rationale is that if the seminarian were unqualified to be a confessor, he wouldn’t have made it through his seminary courses in the first place.

But the system did not always typically function in this way, which presumably explains the situation in which Stuart’s late uncle, a Dominican priest, found himself. It seems likely from Stuart’s description that his uncle had been ordained a priest, but had not yet received the normal confessional faculties (which under the old law were referred to as “jurisdiction” rather than “faculties”). He therefore would have had the standard faculty to grant absolution in danger of death, which is granted by law to all priests by virtue of their ordination; but he could not have heard confessions in any other situation—yet. After passing some sort of theology examination, he would have been granted the power to absolve that is typical for priests from a religious institute like the Dominicans.

Once a diocesan priest has received these faculties from his bishop, he can also validly hear confessions in other dioceses as well, unless the bishop of another diocese explicitly refuses to allow it (c.  967.2). Ordinarily this does not happen, but it’s entirely possible: let’s say, for example, that Father John is a priest of diocese X and a well-known theology professor, who has published some books of questionable orthodoxy.  The bishop of diocese Y may object to the idea that Father John visit his diocese and hear confessions there, because the bishop is concerned about the theological advice that Father John might give to the faithful of diocese Y. In such a situation, the bishop of diocese Y can deny Father John the faculty to hear confessions in his diocese. This would mean that Father John could not validly absolve the faithful in the territory of diocese Y, apart from a danger-of-death scenario;  but he would still have the faculty to hear confessions both in his home diocese X, and in all other dioceses where the bishops did not explicitly deny him that faculty.

And if Father John’s own bishop were to revoke the priest’s faculties in his home diocese, canon 974.2 notes that the priest would lose the faculty everywhere. It would not make theological sense for a diocesan priest to be unable to hear confessions in his very own diocese, and yet permitted to do so elsewhere!

There are some other elements which render the system even more complicated, but these are the general rules. We can see that the Catholic Church has developed a means of ensuring that on the one hand, bishops have the right and the duty to ensure that the priests hearing the confessions of Catholics in their dioceses are competent to give them sound spiritual guidance; while on the other hand, in an urgent near-death situation, the Church makes it as easy as possible for a Catholic to receive valid sacramental absolution. At the same time, a priest can, as a general rule, travel to another diocese and know that he can still validly grant absolution to penitents there, without having to get bogged down in seeking permission every time he enters another diocese. But regardless of the situation, the law makes it clear that the spiritual well-being of the Catholic faithful is always paramount.