Church
01-08

I once had the opportunity through a grant to the Archdiocese of St. Louis to meet with an executive business coach on a couple of occasions.  There were many important lessons about management that I learned from my coach but probably the most important thing he taught me was the importance of expectations.  It was his belief and mine now that most of the problems in parish life as well as in business come from a lack of clear expectations. 
 
1.            You shall attend Mass on Sunday and Holy Days of Obligation and rest from servile labor.
I don’t think that I could explain this one better than Archbishop Fulton Sheen in his book Calvary and the Mass: “If then Death was the supreme moment for which Christ lived, it was therefore the one thing He wished to have remembered.  He did not ask that men should write down His Words into a Scripture; He did not ask that His kindness to the poor should be recorded in history; but He did ask that men remember his Death.  And in order that its memory might not be any haphazard narrative on the part of men, He himself instituted the precise way it should be recalled.”
 
2.            You shall confess your (serious) sins at least once a year.
I feel that there are three good reasons for the Sacrament of Reconciliation.  The first is that we learn through our senses so by hearing the words of the priest speak the prayer of absolution we can know that God forgives our sins.  The second is that our sins do not only hurt us but they hurt God and others and so therefore we need to apologize to the representative that God and the Church has set up for this reason.  The third reason is that the devil likes to work in secret and the best way to defeat the devil and temptation is to bring it to the light.  It is kind of like the wisdom of Alcoholics Anonymous “the first step is to admit that you have a problem.”
 
3.            You shall receive the Sacrament of the Eucharist at least during the Easter Season.
This precept guarantees as a minimum reception of the Eucharist during the Paschal Feasts (Ash Wednesday through the feast of the Holy Trinity because it is the center and origin of the Christian liturgical life.  We should not be looking for a minimum though and rather we should ask ourselves how do we return God’s love for us.
 
4.            You shall observe the days of fasting and abstinence established by the Church
As a coach asks an athlete under his or her tutelage to give up certain things and to perform certain tasks in order to improve one’s skills so the Church asks us to perform certain spiritual exercises so that we can come to a self-mastery and control over ourselves.  

Here are seven reasons why Catholics fast…
1) From the beginning, God commanded some fasting, and sin entered into the world because Adam and Eve broke the fast.
 2) For the Christian, fasting is ultimately about fasting from sin.
 3) Fasting reveals our dependence on God and not the resources of this world.
 4) Fasting is an ancient way of preparing for the Eucharist—the truest of foods.
 5) Fasting is preparation for baptism (and all the sacraments)—for the reception of grace.
 6) Fasting is a means of saving resources to give to the poor.
 7) Fasting is a means of self-discipline, chastity, and the restraining of the appetites.
 
5.            You shall help to provide for the needs of the Church
The last precept of the Church means that the faithful are obliged to assist with the material needs of the Church, each according to his own ability.  We Catholics like to use the word “steward” because we consider everything we have as a gift from God and we believe that God wants us to use these gifts to bring about His kingdom.  Archbishop Carlson’s stewardship prayer might summarize this precept: “Lord, what do You want me to do with all the gifts you have given me – including my time, my talents and my material things? Lord, how would You like me to become more fully involved in the life of Your Church? Lord, how would you like me to payback all the gifts You have given me? Lord, what do You want me to do with all the gifts You have given me?”

Photo by Mateus Campos Felipe on Unsplash

St. Paul in his letters talks about the Body of Christ.  For example: "Now in regard to spiritual gifts, brothers, I do not want you to be unaware. You know how, when you were pagans, you were constantly attracted and led away to mute idols. Therefore, I tell you that nobody speaking by the spirit of God says, “Jesus be accursed.” And no one can say, “Jesus is Lord,” except by the holy Spirit.
 
There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit. To one is given through the Spirit the expression of wisdom; to another the expression of knowledge according to the same Spirit; to another faith by the same Spirit; to another gifts of healing by the one Spirit; to another mighty deeds; to another prophecy; to another discernment of spirits; to another varieties of tongues; to another interpretation of tongues. But one and the same Spirit produces all of these, distributing them individually to each person as he wishes.
 
One Body, Many Parts. As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. 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.
 
Now the body is not a single part, but many. If a foot should say, “Because I am not a hand I do not belong to the body,” it does not for this reason belong any less to the body. Or if an ear should say, “Because I am not an eye I do not belong to the body,” it does not for this reason belong any less to the body. If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God placed the parts, each one of them, in the body as he intended. If they were all one part, where would the body be? But as it is, there are many parts, yet one body. The eye cannot say to the hand, “I do not need you,” nor again the head to the feet, “I do not need you.” Indeed, the parts of the body that seem to be weaker are all the more necessary, and those parts of the body that we consider less honorable we surround with greater honor, and our less presentable parts are treated with greater propriety, whereas our more presentable parts do not need this. But God has so constructed the body as to give greater honor to a part that is without it, so that there may be no division in the body, but that the parts may have the same concern for one another. If [one] part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy.

Now you are Christ’s body, and individually parts of it. Some people God has designated in the church to be, first, apostles; second, prophets; third, teachers; then, mighty deeds; then, gifts of healing, assistance, administration, and varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work mighty deeds? Do all have gifts of healing? Do all speak in tongues? Do all interpret? (1 Corinthians 1-30)
 
Here is a modern twist to St. Paul’s Body of Christ.

Football Position:
Center:                 The Spiritual Center of God’s Team is a great defender of the faith and can stand toe to toe with anyone.  He or she is not afraid to be known as a Christian.
 
Quarterback:     The quarterback of God’s team is a great thinker.  He or she is able to view the whole field and come up with great ways to get God’s plan accomplished.
 
Wide Receivers:              The wide receivers are people who are able to carry God’s plan to the world.  They are able to go around distractions and other obstacles.
 
Running Back:   The running back on God’s team is a determined person who is ready and willing to run with God’s plan.  He or she is not afraid of the obstacles in front of them.
 
Offensive Line: God’s team is also composed of a great offensive line and these are people who are willing to protect the disadvantage, the poor, and anyone smaller than they are.

Coach:  God enlists the help of coaches to lead His team.  God chooses people who are trusted mentors and who are willing to sacrifice themselves so that others may learn more about God.

Water Boy: The water boy or girl maybe the smallest member of the team, but without their life-giving water that they bring to the rest of the team the team could not play.
 
Cheerleaders/Fans: God’s team also needs those people who are willing to encourage others in their roles.  If all we do is tear down each other we will never move God’s plan forward and into the world.  If however we build each other up and trust in the grace of God there is nothing that we cannot do.

Photo by Riley McCullough on Unsplash

1.            Always to be ready to obey with mind and heart, setting aside all judgment of one's own, the true spouse of Jesus Christ, our holy mother, our infallible and orthodox mistress, the Catholic Church, whose authority is exercised over us by the hierarchy.
 
2.            To commend the confession of sins to a priest as it is practiced in the Church; the reception of the Holy Eucharist once a year, or better still every week, or at least every month, with the necessary preparation.
 
3.            To commend to the faithful frequent and devout assistance at the holy sacrifice of the Mass, the ecclesiastical hymns, the divine office, and in general the prayers and devotions practiced at stated times, whether in public in the churches or in private.
 
4.            To have a great esteem for the religious orders, and to give the preference to celibacy or virginity over the married state.
 
5.            To approve of the religious vows of chastity, poverty, perpetual obedience, as well as to the other works of perfection and supererogation. Let us remark in passing, that we must never engage by vow to take a state (such e.g. as marriage) that would be an impediment to one more perfect…
 
6.            To praise relics, the veneration and invocation of Saints: also the stations, and pious pilgrimages, indulgences, jubilees, the custom of lighting candles in the churches, and other such aids to piety and devotion.
 
7.            To praise the use of abstinence and fasts as those of Lent, of Ember Days, of Vigils, of Friday, Saturday, and of others undertaken out of pure devotion: also voluntary mortifications, which we call penances, not merely interior, but exterior also.
 
8.            To commend moreover the construction of churches, and ornaments; also images, to be venerated with the fullest right, for the sake of what they represent.
 
9.            To uphold especially all the precepts of the Church, and not censure them in any manner; but, on the contrary, to defend them promptly, with reasons drawn from all sources, against those who criticize them.
 
10.          To be eager to commend the decrees, mandates, traditions, rites and customs of the Fathers in the Faith or our superiors. As to their conduct; although there may not always be the uprightness of conduct that there ought to be, yet to attack or revile them in private or in public tends to scandal and disorder. Such attacks set the people against their princes and pastors; we must avoid such reproaches and never attack superiors before inferiors. The best course is to make private approach to those who have power to remedy the evil.
 
11.          To value most highly the sacred teaching, both the Positive and the Scholastic, as they are commonly called…
 
12.          It is a thing to be blamed and avoided to compare men who are living on the earth (however worthy of praise) with the Saints and Blessed, saying: This man is more learned than St. Augustine, etc…
 
13.          That we may be altogether of the same mind and in conformity with the Church herself, if she shall have defined anything to be black which to our eyes appears to be white, we ought in like manner to pronounce it to be black. For we must undoubtedly believe, that the Spirit of our Lord Jesus Christ, and the Spirit of the Orthodox Church His Spouse, by which Spirit we are governed and directed to Salvation, is the same;…
 
14.          It must also be borne in mind, that although it be most true, that no one is saved but he that is predestinated, yet we must speak with circumspection concerning this matter, lest perchance, stressing too much the grace or predestination of God, we should seem to wish to shut out the force of free will and the merits of good works; or on the other hand, attributing to these latter more than belongs to them, we derogate meanwhile from the power of grace.
 
15.          For the like reason we should not speak on the subject of predestination frequently; if by chance we do so speak, we ought so to temper what we say as to give the people who hear no occasion of erring and saying, 'If my salvation or damnation is already decreed, my good or evil actions are predetermined'; whence many are wont to neglect good works, and the means of salvation.
 
16.          It also happens not unfrequently, that from immoderate, preaching and praise of faith, without distinction or explanation added, the people seize a pretext for being lazy with regard to any good works, which precede faith, or follow it when it has been formed by the bond of charity.
 
17.          Not any more must we push to such a point when the preaching and inculcating of the grace of God, as that there may creep thence into the minds of the hearers the deadly error of denying our faculty of free will. We must speak of it as the glory of God requires… that we may not raise doubts as to liberty and the efficacy of good works.
 
18.          Although it is very praiseworthy and useful to serve God through the motive of pure charity, yet we must also recommend the fear of God; and not only filial fear, but servile fear, which is very useful and often even necessary to raise man from sin… Once risen from the state, and free from the affection of mortal sin, we may then speak of that filial fear which is truly worthy of God, and which gives and preserves the union of pure love.

Now that we have looked at some of the theology behind the three different degrees of the Sacrament of Holy Orders, let us now move forward and look at some distinctions that come up because of the organizational structures of the Church. 

Special Terms for Bishops
Ordinary: An ordinary is a bishop who is in charge of a diocese. 

Pope: The pope is the ordinary of the diocese of Rome and thus is the successor of St. Peter.  The pope is considered the first among equals and the visible head of the Roman Catholic Church

Patriarch: A patriarch is one of eight bishops (seven plus the pope).  Patriarchs are normally in charge of different Easter Rite groups who are aligned with the pope and they report directly to the pope.

Cardinal: A Cardinal is a high ranking cleric usually a bishop with a special responsibility and prominence in the Universal Church.  The primary of which is to elect the new pope.  Being a Cardinal though does not give the cleric any more juridical power.   For example the Archbishop of New York has the same juridical power in his diocese as the bishop of the diocese of St. Louis in his diocese. 

Primate: The Primate is normally an Archbishop or bishop of a prestigious diocese and thus is seen as very influential.  Mostly found in Europe.

Archbishop: An Archbishop has the dual role of being the normal ordinary of a diocese(archdiocese) and the head of a group of dioceses called a province.  So for example the Archbishop of St. Louis is the ordinary for the Archdiocese of St. Louis but is the leader of the Missouri province which includes the dioceses of Jefferson City, Springfield/Cape Girardeau Diocese, and Kansas City/St. Joseph’s diocese.  

Suffragan Bishop: A suffragen bishop is the ordinary of a diocese but is not the head of a province. 

Auxiliary Bishop:  An auxiliary bishop is a bishop who is assigned to help an Ordinary.  Auxiliary Bishops are also given diocese that no longer exists and they are responsible for praying for those people.

Coadjutor Bishop:  Coadjutor Bishop is an auxiliary bishop who will become the Ordinary of the diocese when the Ordinary retires or passes away.

Titular Bishop: A Titular bishop is a bishop of a diocese that no longer exists.  For example the diocese of Bardstown Kentucky was suppressed when the new diocese of Lexington Kentucky was created.  There is still a bishop of Bardstown Kentucky but since his diocese does not exist anymore on earth, he helps another Ordinary as an auxiliary or is in a Vatican Office. 

Nuncio: A nuncio is normally a bishop who is also an political ambassador to a country.
 
Special Terms for Priests

Pastor: A priest who is in charge of a parish.

Associate Pastor/Pastoral Vicar: a priest who is assigned to help a pastor.

Vicar General: a priest who helps a bishop with the day to day operations of a diocese.  Sort of a vice-president

Episcopal Vicar: a priest who is put in charge of a special are of ministry in the diocese

Vicar: a priest who is put in charge of an area of ministry in a diocese

Chancellor: sometimes a priest who is in charge of making sure all documents are official.  Sometimes they have extra business duties.

Monsignor: is a priest who has received an honor title from the pope at the recommendation of the bishop.   Normally for having performed some kind of difficult service well.

Vicar forane/dean: The lead pastor of a deanery (an official group of parishes)

Rector: a priest who administers a parish or institution on behalf of the bishop.  For example the bishop is the pastor of the Cathedral but there is normally a rector who does the day to day administration of the parish.

Administrator: A priest who is in charge of a parish but whose powers are more limited than that of the pastor.

Seven Signs of A Vibrant Parish
by Archbishop  Robert Carlson

1.The parish has a strong sacramental life.
The holy Eucharist is at the heart of parish life. Baptism and the sacraments of penance, confirmation, marriage and anointing of the sick are all celebrated as important moments in parish life. Vocations to the ordained ministry (the sacrament of holy orders) and the consecrated life are actively promoted by the parish community.

2. A serious commitment to prayer and Christian spirituality are evident among parishioners. The Liturgy of the Hours, devotions, prayer groups, Eucharistic adoration and other forms of spirituality are actively encouraged.

3. Faith formation and catechesis are a priority for children, youth, young adults and adults. Opportunities for lifelong faith formation are provided by the parish (perhaps in collaboration with other neighboring parishes) through Catholic schools, PSR programs, youth and young adult ministries and adult formation activities.

4. Social justice, outreach to the poor, assistance to other parishes or communities beyond parish boundaries. A community that is only focused on its own needs is not evangelizing. It is not living the Gospel or witnessing to the saving power of Jesus Christ. Our parishes must be about mission, not maintenance. If our focus is not outward—on carrying out the Great Commission we have been given to baptize, teach, sanctify and serve—then we fail the vibrancy test and should probably shut our doors—no matter how many people are in our pews or how much money we have in the bank.

5. Vibrant parishes are welcoming, hospitable and committed to sharing the good news of Jesus Christ with others without imposing their Catholic beliefs on anyone but also without ignoring or minimizing the moral values and doctrinal principles that are at the heart of our Catholic faith and practice.

6. Vibrant parishes have strong, collaborative leaders. They are good stewards of their human, physical and financial resources. They are transparent and accountable in their decision-making and their use of the resources entrusted to their care.

7. Finally, vibrant parishes transform the lives of parishioners and the people they serve. In a vibrant parish, you can encounter the person of Jesus Christ. The result of this encounter frequently means that individuals change the way they live. They discern God's will for them and say "yes" to His invitation to follow Jesus. This process of transformation results in vocations to the priesthood, diaconate, consecrated life, marriage and the dedicated single life. It makes it possible for inactive Catholics to come home or for half-hearted Catholics to be revitalized in their practice of the faith.

The Church Militant (Christians on Earth)
The Church militant refers to members of the Church who are on earth and striving to make their way with the grace of God to heaven.

The Church Suffering (Christians in Purgatory)
The Church Suffering or in purgation, refers to those who have died and are not destined to hell but have not yet made to heaven yet.  Purgatory is a place where souls are purified of sins in order for them to reach heaven.  The image of fire is used to remind us that it is a place that our sins are burned away.  While a person in purgatory suffers in some ways for their sins it is important not to see this as punishment but rather as a cleansing for only the pure of heart can see God.  The Church believes that anyone who enters into purgatory will one day enter into heaven.  We can assist souls in purgatory through our prayer.

The Church Triumphant (Christians in Heaven)
The Church Triumphant refers to all the saints in heaven. 

Photo by K. Mitch Hodge on Unsplash

1.            Praise God as you wake up.  Spend fifteen minutes or half an hour in prayer, beginning with the Creed.  Ask God for what you expect to need today and pray for those in your life—family, friends, neighbors, co-workers.
 
2.            In your time of prayer, pray through the life of Jesus of Nazareth by reading the gospel passage the whole Church will ready today.  Always end prayer speaking directly to God.
 
3.            Attend Mass every week, and during the week if you can and feel drawn to it.  Receive Communion regularly and celebrate Reconciliation every month.
 
4.            Keep a little prayer book or page of devotions.  Memorize prayers and songs.  Use prayer sites on the web.  If you are retired, be open to a life of prayer for the Church.
 
5.            Have about you symbol s of your faith and your love.  Wear a cross or medal and put Christian art on your wall or your desk.
 
6.            Appreciate the Church as Christ’s Mystical Body, rejecting the culturally correct blanket negative criticisim of Catholics or their leaders.  Accept thoughtfully what the hierarchy teaches, making sure you have heard what they actually said.
 
7.            Keep a Christian diet, using food and drink moderately as grand gifts of god. Guard your health because your flesh is sacred after Baptism and in Communion.
 
8.            Belong to or form a group to pray, study the bible, or discuss your experience of God in Christ.  The best place for this is your parish or a Christian Life Community.
 
9              Do the ministry the Holy Spirit appoints you: visiting the sick, taking care of elderly, parents or of growing children, helping in a soup kitchen.  Take your Christian part in civic life; rendering to Caesar what is Caesar’s trying to appreciate the Church’s social teachings.
 
10.          Create a life style that let lets you use the earth’s resources responsibly and allows you to give generously to those in need.  Consider whether you might give a tenth part of your in-come to the needy.
 
11.          Make the examination of conscience every day , in the morning or (better) in the evening).  You might follow these five-points: thank God for the day, ask for clarity, review what you did and did not do, present you sinfulness to God, and think about how you’ll do next.  Keep discerning what is moving you and how the Holy Spirit is calling you to grow.
 
12.          Falling asleep, thank God for the day, and leave it in His hands to Who all is now.

Photo by Mateus Campos Felipe on Unsplash

“The community of the saints is not an "ideal" community consisting of perfect and sinless men and women, where there is no need of further repentance. No, it is a community which proves that it is worthy of the gospel of forgiveness by constantly and sincerely proclaiming God's forgiveness...Sanctification means driving out the world from the Church as well as separating the Church from the world. But the purpose of such discipline is not to establish a community of the perfect, but a community consisting of men who really live under the forgiving mercy of God.” ― Dietrich Bonhoeffer, The Cost of Discipleship

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