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On gene editing

By Dr. Grazie Pozo Christie

A Chinese scientist, Jiankui He, last month announced the birth of twin babies whose genes he claims to have modified while they were embryos. On that day, the world woke up to the realization that the age of GMO humans is upon us, with all its troubling ethical implications and complications. The truth is, the science is complicated but the ethics are simple.  
While committed to pressing ahead on this kind of research, the scientific community has denounced Dr. He and declared itself horrified by his recklessness in crossing what has been, up to now, a bioethical bright line. Laypeople are also concerned, and wondering how human dignity and human rights are to be kept at the center of mankind’s new ability to permanently alter the human genome in the laboratory. Guidelines must be formulated and laid down in law, and all of us need to be prepared to voice our opinion and demand adherence to the highest principles as this unfolds.
Catholics, thankfully, can turn to the Church for a deeply reasoned approach to the bioethics of human genetic manipulation, one whose “fundamental principle expresses a great “yes” to human life.” Around the time that the CRISPR gene-editing technique used by Dr. He appeared on the scientific horizon, the Vatican released Dignitas personae in 2008. This document evaluates, in detail, the ethics of genetic modification, and explains how a technique developed in hopes of relieving human suffering can be used morally. And also how it needs to be prevented from turning into a tool for scientists with a eugenic perspective.
It’s important to understand that genetic engineering is aimed at curing genetically-based diseases, and that there are two types of engineering: somatic and germ line. Somatic cell gene therapy seeks to eliminate a genetic defect on cells that are not reproductive, for instance the cells of the pancreas in a person with diabetes. The change would only affect the person treated, not their offspring. Germ line therapy involves changing the DNA of reproductive cells, meaning the changes will be passed down from generation to generation. Somatic therapy is morally licit, but germ line therapy (used by Dr. He to create twin girls) is not. 
First, the effect of gene modification in embryos--both on the subject themselves and their descendants--are completely unknown at this time. For instance, one dream of scientists is to find a way to edit out the gene that causes sickle cell from embryos. But this a gene that is thought to have evolved as a protection against malaria. Removing it may leave the subject, and his or her descendants, more susceptible to infections or blood disorders. There is simply no way of knowing. This coupled with the fact that all embryo modifications are done without the subjects’ consent (and the consent of future generations) make germ cell editing a grave abuse of human rights. From Dignitas personae: “ the present state of research, it is not morally permissible to act in a way that may cause possible harm to the resulting progeny.” 
Second, although genetic engineering is touted as a way to eliminate disease, it is also proposed for enhancement purposes. Dr. He, for instance, does not claim to have cured the girls of a disease, but believes he made them resistant to HIV--an enhancement. This application clears the way for a market-based form of eugenics aimed at improving the gene pool. Our modern culture is already too comfortable with eugenics as it is practiced through ultrasound prenatal diagnosis. Today, fetuses found to be “defective” are routinely aborted. Using genetic modification, wealthy parents would have the ability to “enhance” their children with favorable traits. Again from Dignitas personae: “..such manipulation would…lead to indirect social stigma with regard to people who lack certain qualities.” The vision of a world divided into biologically superior and biologically average humans is a chilling one. But it’s no more chilling than a world in which man claims all-encompassing dominion over human life, choosing and deleting, enhancing and rejecting on the way to “perfection”. This is a mad kind of hubris. It refuses to accept human life in its finite nature and rejects an attitude of respect for all people.
Thirdly, genetic modification of germ lines can be done only by creating multiple embryos in a laboratory and discarding most of them. The idea of creating multiple human beings in order to genetically edit them, hoping for one or two successes and subsequently destroying the failures is amazing in its cruelty.  Even those who may be used to the idea of in vitro fertilization as a therapy for infertility are shocked by the process whereby a couple would request the creation of embryo sons and daughters in order to give life to the “best” edited version. Whether done for infertility or genetic enhancement, this is a grave assault on human dignity.
Sounds complicated, and it is. But it’s the science that’s complicated, not the ethics. And although it’s a new and brave world we find ourselves in, we do have, thanks to the Church, a principled way forward on gene therapy. We also have the right, and duty, to demand from lawmakers and scientists that something as significant and morally delicate as the manipulation of the human genome be done using standards that have human dignity and human rights at their very core.

Threefold Uniqueness from Day One

By Luke Burgis

In September, we invited world-renowned painter Igor Babailov—the artist behind official paintings of Pope Benedict XVI and several world leaders—to the Busch School of Business to teach our students how to draw.

On the first day of class, Igor ripped a large sheet of paper out of his sketchpad, crumpled it up, and tossed it on a wooden crate under beam of light. “Look at this form,” he said, ”the curves and creases, the way the light shines on it and creates shadows.”  He rolled up his sleeves and paced the floor. Then, in a solemn tone (to which his Russian accent gave even more gravity), he added, “This form, this reality, will never happen again. It’s unrepeatable. If we don’t draw it, it’s lost to the world forever.”

Igor wasn’t interested in teaching us merely how to draw. He wanted to teach us how to see—an essential skill for any business student (who must see the human person who is at the heart of business), but a grave responsibility for those who hold life and death in their hands: pregnant mothers, medical professionals, lawmakers, judges, and all of us who march for life because we are the arms and legs of those who cannot yet march for themselves.

The theme for this year’s March for Life, “Unique From Day One”, is represented with a fingerprint (the same symbol on the cover of our new book, Unrepeatable, about the responsibility to cultivate the seeds of life that begin at conception). Everybody knows that each person has a unique set of fingerprints. Yet these are only biological markers. They point to something much more important.  

The late Pope John Paul II said that “the body, in fact, and only the body, is capable of making visible what is invisible: the spiritual and the divine. It has been created to transfer into the visible reality of the world, the mystery hidden from eternity in God, and thus to be a sign of it.”  

In other words, when we see a body, we are seeing more than a body. And when we see a fingerprint, we should see more than just a fingerprint. Our biological lives point to a mystery hidden from eternity in God.

I am pro-life. But I am not just pro-biological life. I am pro-Life (with a capital L) because Life is more than biology.

There are three different forms of life that each person is created for. The Greek of the New Testament uses three different words for “life” to express this reality.  

The first word, bios, refers to biological life. It’s where the term “biological” comes from.  The scientific evidence is overwhelming that every biological life is unique from day one.  It is a scientific fact that a new organism, with its own DNA, exists after fertilization and did not exist before.

The second Greek word used to refer to life is psuche, which refers to the life of the soul: the mind, emotions, heart, and will. This life, too, is unique and unrepeatable. Each of us has a rich interior life and a story that needs to be told.

The tragedy of abortion is that it’s not only the loss of a biological life; it’s also (and always) the loss of a story. It’s the loss of a vocation—the call of a person to live out and manifest to the world a singular aspect of God, whom they image in a way that no one else ever has and no one else ever can.

Lastly, the third Greek word for life in the Gospels is zoe. Zoe refers to the divine life, the uncreated life of God himself, which all of us are called to participate in. This is the word that John uses in the opening lines of his Gospel: “In Him was life (zoe), and the life (zoe) was the light of men.”

Even the way that a person shares in this divine life, this zoe, is unique because everyone has a personal relationship with God.

So when we see a fingerprint, let us remember that it’s only a thin surface, a window into the splendor of Life—biological, spiritual, and divine—that each of us, including the unborn, was created to share in.

Those who defend abortion are not bad people. They need our prayers to have their eyes opened. To see.  

For this, the blind beggar Bartimaeus, who prayed, “Lord, grant that I may see,” gives us a model.

On this March for Life 2019, let us pray that all people have the eyes to see life—all three forms of it.

God or Satan: making no room for evil in our world

By Bishop Arthur Serratelli

Aristotle, the famous Greek philosopher who lived four centuries before Christ, proposed the scientific theory of horror vacui. Based on his observations, he concluded that nature fills every empty space with something, even if it is only air. In his works Gargantua and Pantagruel, the Renaissance priest, doctor and scientist Rabelais popularized this idea with the phrase Natura abhorret vacuum (“nature abhors a vacuum”). Where there is a void, either mass or energy rushes in to occupy the empty space. In truth, this theory applies not merely to physics, but to life.

For the last thirty years, the secularization of culture and the banishing of God from the public forum have created a great religious void. More and more Americans have been abandoning the practice of religion. Since 1990, the number of Americans who claim no religious affiliation has tripled from eight percent to twenty-two percent. 

Today there are about five million fewer mainline Protestants and three million fewer Catholics than there were ten years ago. For every new convert to Catholicism, six others leave the Church. Young people between the ages of 18 and 30 are much less interested in religion than their parents. As Alan Cooperman, the director of religion research for the Pew Research Center, has observed, “the country is becoming less religious as a whole, and it’s happening across the board.”

Nonetheless, the human person is innately religious. More than just being a material creature on the same level as irrational animals, the human person has reason and is always in search of meaning. “Nature abhors a vacuum.” And, so into the void created by abandoning religion as a source of meaning, other forms of discovering meaning have rushed in. 

In an attempt to respond to the spiritual dimension of human life, some people are turning to New Age beliefs. New Age adherents, now nearly one-fourth of the population, have replaced the personal God of revelation with a spiritual energy that animates the cosmos. They are making use of crystals, tarot cards, astrology, psychics, and even yoga as a spiritual exercise to tap into this impersonal energy in order to manage their lives and find self-fulfillment. 

For New Age adherents, there is no absolute truth. All beliefs are of equal value. And, since they deny the existence of sin, they do not accept the need for a Redeemer. At best, New Age adherents trade the transcendental for the immanent, the spiritual for the physical. At worse, they reject God and unwittingly fall into the hands of the Adversary. 

And, then there are others who reject God and consciously choose to turn to one form or another of the occult. It is astounding to realize that there are almost 1.5 million people who are involved in Wicca, a pagan form of witchcraft. Ever since the Garden of Eden and our first parents’ sin of attempting to be like God, people have been looking for ways to have the same knowledge and power as God himself. Today there are more witches than Presbyterians, more people involved in the occult than there are Muslims in the United States. 

The more individuals extol themselves as self-sufficient and exalt reason over faith, they turn from God and enthrone Satan. Attempting to control their lives through the use of the occult, they hand themselves over to Satan who uses them to destroy the peace and harmony God plans for us. Satan is the great deceiver. He makes people believe that they have absolute control of their lives. As Archbishop Fulton Sheen once said, “[Satan’s] logic is simple: if there is no heaven there is no hell; if there is no hell, then there is no sin; if there is no sin, then there is no judge, and if there is no judgment, then evil is good and good is evil.”

It would be foolish to close our eyes to the unmistakable increase of the devil’s activity in our society. Lack of civility. Hate speech. The tearing down of people’s good name. The blood shed on our streets. The breakdown of family life. The widespread extolling of vices contrary to the gospel. The delight in exposing the sins of others. Abuse in all its forms. Abortion. The persecution of the Church. All these are born of anger, hatred, envy, pride, greed and lust. They cause division and are the fingerprints of the Evil One.

On the day after his election to the papacy, Pope Francis shocked the cardinals who had placed him on the Chair of Peter. He said, “Whoever does not pray to God, prays to the devil. When one does not profess Jesus Christ, one professes the worldliness of the devil.” The Pope courageously acknowledged the reality of Satan that day and many other times thereafter. And the Pope provided the only way to banish the devil from our midst: professing faith in Jesus. Professing our faith means quite simply staying close to Jesus within the Church, attending Mass at least each Sunday and Holy Day, receiving the sacraments and practicing charity. In other words, the only permanent antidote to evil in the world is the presence of God who leaves in us no room for evil.

Book Review: Mind, Heart, & Soul

By Andrea Picciotti-Bayer

The Catholic Church in the United States has received staggering blows of late. The sinful and criminal behavior of a former leading prelate, the statewide investigations into clergy sex abuse across the country, the Vatican’s confused and vapid response – all have left many of the faithful in despair. Some American Catholics are even questioning their fidelity to Mother Church. It may seem curious, therefore, that comes now a new book recounting the conversion stories of sixteen leading intellectuals. Of course, there are no coincidences in the often-charming world of God. In Mind, Heart, & Soul: Intellectuals and the Path to Rome, Robert George and R.J. Snell offer a refreshing and inspirational reminder from some of today’s greatest minds of the many splendored reasons to be Catholic.

Professors George and Snell preface their work with this simple observation: “Every Catholic is a convert.” As explained in the Catechism of the Catholic Church, “we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission” through baptism – whether as babies or adults. Nevertheless, as George and Snell aptly note, there is something fascinating about adult converts to Catholicism. “For many, although certainly not all, converts entering the Catholic Church as adults, whether from another Christian community, another religion, or no faith at all,” they write, “the Catholic intellectual tradition was experienced as part of the struggle to come home.”

The sixteen interviews in Mind, Heart, & Soul were completed before the Church’s “summer of shame.” Neither former-Cardinal Theodore McCarrick’s horrific behavior or the Pennsylvania grand jury’s report on clergy sexual abuse had become public. Yet, as George and Snell observe in their preface, these conversion stories are “signs that while we do not place our trust in princes (Ps. 146:3), we continue to trust in a God who does not abandon us and who, in the words of one Eucharistic prayer, will ‘never cease to gather a people to [Himself], so that from the rising of the sun to its setting a pure sacrifice may be offered to [His] name.”

The converts, as well as those who interviewed them, are an impressive lot. They include leading theologians, university professors, scholars, journalists, writers, and a current U.S. bishop. Some are acquaintances. One I consider a friend. Each “conversion story” is as unique as the soul that owns it.

Readers are invited to contemplate the spiritual truths that prompted these intellectuals to find their way to the Church. Dominican Father Thomas Joseph White grew up in southeast Georgia as the only child of a Jewish father and a Presbyterian mother. He has taken up the task of reintroducing Thomistic thought to an ever-growing secular world. He advises pilgrims, old and new, to engage with God “on God’s terms and according to the Church’s teachings.” For all believers searching for the truth, “[t]he real answer is to enter the Catholic Church and live the sacramental life, and not despair in the search for the truth, because God is always very close to us and will give us the means to arrive at the destination if we want him to do so.”

Similarly, Harvard Law Professor Adrian Vermeule matter-of-factly remarks that “the depths of the Church are not disturbed by the storms that pass to and fro on the surface.” Rather, he says , “the Church seems to me an institution whose foundations are as strong as iron. The turmoil will pass away; episodes, scandals and debates will come and go; but the line and witness of Peter’s successors will never fail.” And my dear friend Hadley Arkes, one of the country’s foremost experts on natural law, remarks that “the Church was and is the main refuge for sanity.” Arkes’s odds-on assertion: “[W]hen the Church stands contra mundum, against the currents of moral opinion on any issue, my betting is that the Church has it right.”

It’s important to point out that Mind, Heart, & Soul is no dry recitation of the intellectual integrity of Catholic teaching. Not at all. The volume’s conversion stories also highlight the importance of friendship in bringing people to the Church. Kirsten Powers, nationally-known journalist and political analyst, credits the dynamism of Ann Corkery and the late-Kate O’Beirne for her decision to become Catholic. Nor did Arkes journey alone with his formidable mind on the road to Rome. Friends Robbie George, the late-Dan Robinson, as friend and colleague at Amherst, and now-deceased Opus Dei priest Father Arne Panula walked along with him. For these interviewees, friends here on earth helped them cultivate a friendship with Christ.

Mind, Heart, & Soul offers hope at this most challenging time for the Church. “[I]f converts continue to enter our Church, bruised and shattered as she is," George and Snell write, “it is because of the grace of God.”

No, we must never dismiss God’s grace and His willingness to accompany each one of us in finding our way home.

Giving thanks for the Church

By Maureen Ferguson

It’s a great time to be Catholic. I mean that sincerely… in the sense of Dickens’ opening lines in A Tale of Two Cities. “It was the best of times, it was the worst of times… it was the season of light, it was the season of darkness, it was the spring of hope, it was the winter of despair.”
The cause for despair is obvious; look no further than last week’s baffling directive from the Vatican to the bishops of the United States to halt their plans to address the scandal surrounding former Cardinal McCarrick and clergy abuse. Perplexing and disheartening.  
But can it also be the best of times, a springtime of hope? Can only an irrational optimist think so?   Reflecting on this past week while the bishops were meeting in Baltimore, the stark contrast between the dysfunction in the hierarchy, and the church I experience every day on the ground as an ordinary lay Catholic, became apparent to me. And I realized all I have to be grateful for in the Church.
Looking at a snap shot of my week, while the bishops were stuck in seeming paralysis, I had the privilege of visiting our local Missionaries of Charity soup kitchen to drop off proceeds of a food drive, and enjoyed a delightful visit with the indefatigable Sister Nishi who cheerfully carries on Mother Teresa’s legacy in the Anacostia neighborhood of DC.
Later in the week, I was blessed to attend a retreat with the Sisters of Life, who radiate God’s joy and love in a manner that inspires beyond description.   
Each day, I was fortunate enough to drop off my children at their respective Catholic schools, where they receive a first rate education not only academically, but in virtue and faith. I cannot imagine raising my children in today’s toxic culture without the blessing of these schools, which are run by the prelature of Opus Dei.
And each day I was able to receive the Eucharist at my parish from our two dear priests, who carry on selflessly bringing light and hope to our community despite the scandal and tone-deafness of some of their bosses.
I am grateful for the many movements within the Church that are vibrant, attractive, beautiful and holy. Just recently, for example, I happened to run into a college friend who is leading a ministry to promulgate the beauty of church teaching on women called ENDOW, and heard from another friend about a new formation program for young women called GIVEN.  I could go on and on.
Finally, I’m grateful for the domestic church, my family, and the challenges and adventures of family life. I wake up each morning to the sweet chirping of our 7-year old. She came along in my 40’s (we have two in college as well as two teenagers at home).  Without the bold proclamation of Humanae Vitae by Pope Saint John Paul II, I would not likely have been open to receiving the gift of our “Catholic Caboose” as we call her.  
So I’m praying about this season of darkness in our Church, but I am choosing to focus on the light.  As C.S. Lewis encouraged us, “Gratitude exclaims, very properly, ‘How good of God to give me this.’”

Bishops’ meeting in Baltimore left much work to be done

By Bishop W. Shawn McKnight

The November General Assembly of Bishops in Baltimore was a difficult but perhaps unavoidable experience for us to move forward as a Church. I was very disappointed to learn that the Holy See found it necessary to insist that the USCCB not take action at this time on the proposals presented by our conference leadership. My frustration, shared with many other people, is this: We have known about the scandal of Archbishop McCarrick since the end of June, and our Church must take immediate, decisive and substantive action in light of the deep wound the scandal has caused.

I am not so concerned about the time it is taking to punish the perpetrator. Pope Francis immediately required the Archbishop to resign from the College of Cardinals when Cardinal Dolan announced the New York review board found a credible and substantiated allegation of sexual abuse of a minor against him. I’m okay with the fact that further penalties (which could include McCarrick’s return to the lay state) will take more time for a complete canonical process. McCarrick isn’t going anywhere and he is already living a life of imposed prayer and penance.

But much more is needed than simply meting out a just punishment. How could his rise to such an influential position in the Church have happened? I am concerned how the national conference of bishops and the Holy See answer that question. An internal investigation of the McCarrick scandal without the use of competent and qualified lay investigators will hardly be considered transparent and credible. We need and must utilize the best and brightest people to do a top-notch investigation and study of the problem. Archbishop Charles Scicluna of Malta is the most qualified Catholic clergy to lead such an investigation, but without knowing that his collaborators include competent laity, the public may not perceive his eventual report as independent and complete enough to be believed.

At the time of this writing, there has not been one bishop, archbishop or cardinal in either the Holy See or the United States who has come forward on his own to repent publicly of his sins of omission or commission with regard to Archbishop McCarrick’s series of promotions over decades. Please, be men, not cowards, and come clean on your own! There doesn’t have to be a formal and long, drawn out investigation for a bishop to exercise a little compunction and concern for the well-being of the whole Church. An independent and transparent investigation is all the more necessary when culpable hierarchs exhibit an incapacity to do the right thing on their own.

The laity are the only ones who can keep the hierarchy accountable and get us out of the mess we bishops got ourselves into. My singular focus throughout the Baltimore meeting was to advocate and push for greater public involvement of the laity at all levels of the Church. Why can’t we have well qualified, nationally known and trusted lay experts named to the special task force announced by the president of the USCCB? We are too insular and closed in as a hierarchy, and so are some of our processes at the USCCB. The Second Vatican Council gave us not only the freedom but the obligation to utilize and engage the gifts and talents of the laity in the life and mission of the Church.

Beyond the McCarrick scandal, we have more work cut out for us with regard to putting into place protocols and institutional structures to build credibility in the hierarchy’s handling of sexual abuse cases going forward. History proves that we bishops are not capable of policing ourselves adequately on the issue of clergy sexual abuse. Why not include the laity to assist us with this problem? The document the Missouri Province of Bishops presented to the Committee for the Protection of Children and Young People on Oct. 6 was intended to offer a set of principles for the USCCB to consider as it was developing proposals for the full body of bishops, including the involvement of the laity. We Missouri bishops wanted something valuable to come from our November meeting.

And so, I was disappointed that even the mild proposals up for consideration at the Baltimore meeting had to be pulled from a vote. It was a rather harsh reminder to me of what many lay people have been saying throughout our Diocese: We bishops are ineffectual in our attempts to address the problem of abuse of power by the hierarchy. The Charter for the Protection of Children and Young People has had a marked impact on lowering the number of incidents of abuse by clergy since 2003. But with the aggravation of the McCarrick scandal, the laity and clergy are now rightfully asking that we get it all out, once and for all, and respond with an urgency that this crisis deserves. We literally have people dying because of the harm caused by predator clergy, and survivors of abuse are further victimized when we fail to take swift action. Seeing certain retired bishops who were notoriously responsible for covering up clergy sexual abuse at this year’s General Assembly in Baltimore as welcome guests was a slap in the face to all who have been wounded by the clergy. This example of episcopal arrogance and clericalism evidences the fact that we still don’t get the problem.

The whole Church is needed to solve our problem which the whole world knows about. What more do we have to hide? If we are going to move forward, we need to have authentic communion and a genuine synodal process. And this requires transparency and better communication between the clergy and the laity, between the USCCB and its own members, and between the USCCB and the Holy See. We need to become the Church Christ founded us to be.

Some of the most poignant comments I heard during the listening sessions in our Diocese were in response to the question asking for people’s dreams for their children and grandchildren. People spoke of a Church where their children and grandchildren would find the love, mercy and hope of Jesus Christ, a community filled by God’s graces and led by holy priests. Despite our current lethargy, I believe we are witnessing the rebirth and renewal of our Church in our day. And I feel very blessed to be part of that renewal with each of you. We are better together.



Bishop McKnight's column was first published at Making Connections, his column on the website of the Diocese of Jefferson City.

The suffering Church and the third day

By Bishop Arthur Serratelli

On the Mediterranean coast, half way between modern Tel Aviv to the north and Haifa to the south, stand the ruins of Caesarea Maritima, the magnificent city that Herod the Great built between 22 and 10 B.C. Herod’s palace, built on a promontory jutting out into the sea, was an engineering marvel. The city’s 40-acre harbor could accommodate 300 ships. The city boasted a hippodrome as well as a theater with a seating capacity of 3,500.

Caesarea Maritima was one of the most important cities in the world. It was the Roman capital from which Pontius Pilate ruled the province of Judea at the time of Jesus. Paul was imprisoned here. Deacon Philip lived here. And, for the first 300 years of Christianity, Caesarea became a center of faith and study that rivaled Alexandria and Antioch. Among its most famous Christians is Origen.

Origen (184 – 253 A.D.) was a teacher, scholar, preacher, apologist, and theologian. He has rightly been called “the greatest genius of the early Church.” Like St. Paul himself whose writings influenced all subsequent theology, Origen has had an unmistakable effect on the Church’s great thinkers for centuries. Among others, St. Jerome, St. Ambrose, St. Bernard of Clairvaux and Meister Eckhart all studied his writing. Origen’s allegorical interpretation of Scripture became the preferred method of explaining the Scriptures during the Middle Ages.

As a first-class philosopher and student of Sacred Scripture, he has earned himself the distinction of being the Church’s first biblical scholar. But, he did not limit his study to Sacred Scripture. He wrote on many different topics, including textual criticism, hermeneutics, theology, asceticism and homiletics. Origen’s principal work, De Principiis, was the first systematic exposition of Christian theology ever written. With the help of seven full-time secretaries, he produced more than two thousand works. So extensive were his writings that St. Jerome remarked, “Has anyone read everything that Origen wrote?”

The catechetical school that Origen established at Caesarea Maritima boasted the largest theological library of the day. It attracted such renowned scholars as St. Gregory Nazianzus, St. Basil the Great and St. Jerome. One of Origen’s students, Eusebius of Caesarea, earned the distinction of being “The Father of Church History.” Eusebius himself provides us into a glimpse of Origen’s personal life.

According to Eusebius, Origen not only worked assiduously defending the faith, but also he lived the faith in great simplicity. He owned only one coat. He wore no shoes. He ate sparingly. He slept on the floor. He spent the night studying and praying the Scriptures. In the words of Eusebius, “he taught as he lived and he lived as he taught.”

In the days of Origen, the Church herself had to face persecution, hostility and attacks from pagan philosophers. Even within the Church, there were the interminable battles on such important doctrines as the Trinity, the Divinity of Jesus and Redemption. While, in some instances, Origen may have not understood or explained the faith correctly, he nevertheless said, “I want to be a man of the Church … to be called … of Christ.”

What a great inspiration Origen is for anyone who may find it difficult when the Church faces challenges, questions, hostility, persecution and human failure. In his commentary on the Gospel of John, he writes: 

“The Church is being built out of living stones; it is in process of becoming a spiritual dwelling for a holy priesthood, raised on the foundations of apostles and prophets, with Christ as its chief cornerstone. Hence, it bears the name ‘temple.’…It is written: You are the body of Christ, and individually members of it. Thus even if the harmonious alignment of the stones should seem to be destroyed and fragmented and, as described in the twenty-first psalm, all the bones which go to make up Christ’s body should seem to be scattered by insidious attacks in persecutions or times of trouble, or by those who in days of persecution undermine the unity of the temple, nevertheless the temple will be rebuilt and the body will rise again on the third day, after the day of evil which threatens it…” From a commentary on John by Origen, priest (Tomus 10, 20: PG 14, 370-371).

With these words, Origen offers hope to those who become discouraged when they see the Church suffering, besieged and wounded by sin. Origen presents the Church as a building being constructed, a work in progress. And, he enlarges our understanding of the Church so that we see ourselves as her members, imperfect in ourselves, yet being perfected by the grace of God. As we look forward to “the third day,” the day of the final resurrection, we pray for the Church and try to advance her holiness by striving after holiness in our own imperfect lives.

Ghosts and life after death

By Bishop Arthur Serratelli

One of the most famous figures of all English literature is the ghost of Hamlet’s father. Three times he appears in Shakespeare’s play The Tragedy of Hamlet, Prince of Denmark. He demands that his son settle accounts with his uncle who murdered the dead king. In Shakespeare’s Macbeth, Julius Caesar and Richard III, ghosts also appear. From the 3rd century B.C. Epic of Gilgamesh through Homer, Virgil, Ovid, Shakespeare and Dickens, ghosts populated the pages of literature. They have appeared in films and even starred in their own TV show, Ghost Hunters.

Are ghosts merely fictional? Do they really exist?  First Lady Grace Coolidge said that she saw Abraham Lincoln’s ghost looking out the window of the Oval Office. Many others have, likewise, reported sightings of the ghost of our 16th President at the White House. Among those claiming to have seen a spectral Lincoln are Theodore Roosevelt, Winston Churchill, Queen Wilhelmina of the Netherlands and President Reagan’s daughter Maureen.

Within the Old Testament, there is the famous incident of the ghost of the prophet Samuel. In 1 Samuel 28, King Saul is facing a fierce battle with the Philistines. He wants to know the outcome; and, so he consults the witch of Endor. The spirit of the dead prophet Samuel appears and predicts Saul’s imminent defeat and death. Some commentators say that Samuel came because God allowed him to come and speak on God’s behalf (cf. Sir 46:20). Other commentators consider this incident a demonic apparition. In either case, they accept the apparition.

The New Testament gives evidence that the disciples of Jesus believed in the reality of ghosts. After the miracle of the loaves and fish, “when the disciples saw Jesus walking on the sea, they were terrified. ‘It is a ghost,’ they said, and they cried out in fear” (Mt 14:26). When the Risen Lord appeared to the disciples in the Upper Room in Jerusalem on Easter Sunday, “they were startled and terrified and thought that they were seeing a ghost. Then [Jesus] said to them, ‘Why are you troubled? And why do questions arise in your hearts? Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have’ ” (Lk 24:37-39). 

The word “ghost” simply means “spirit.” It refers to the spirit of a deceased person who has made himself or herself present to the living. According to polls taken in the last ten years, almost forty-two percent of Americans believe in ghosts. According to a recent poll, almost thirty percent of Americans say they have been in touch with someone who has died.

Stories about contact with the dead continue to fascinate us. They provoke the imagination. They manifest our awareness that there is more to reality than the physical world which we empirically experience. These reports of the spirits of those who have died clearly suggest personal survival after death. 

In her wisdom, the Church rightly condemns consulting mediums to be in touch with the dead. In fact, “all forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to ‘unveil’ the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone” (Catechism of the Catholic Church, 2116).

As Catholics, we hold that, at death, we face an immediate judgment of our lives. If we are in the state of perfect charity, we go to heaven. If we die in the state of mortal sin (God forbid!), we suffer eternal estrangement from God in hell. And, those of us who die in the state of grace, but not in perfect charity, undergo a purification of love in purgatory before we come into the presence of God. In a word, death is not the end of our personal existence. Nor does the Grim Reaper sever our relationships with each other. All tales of ominous specters appearing from beyond the grave pale before the brilliant truth of the Risen Christ who leaves the tomb empty and joins the living and the dead in one holy Communion of Saints where we assist each other with our prayers!

A mother's reflections on the youth synod

By Dr. Grazie Pozo Christie

As a Catholic mother of five young people, I have been watching the Youth Synod with great interest and praying for its success. My husband and I have experienced just how difficult it is to transmit a joyful and living faith to our offspring in the midst of a hostile culture.  A Catholic Church that is capable of listening to and understanding today’s youth is critical.  But that is not enough.  Even more critical is a Church that is able to credibly and attractively propose to them a way of life that allows them to both spiritually and humanly flourish.
Two of the “interventions,” or written statements from a synod father about what he’d like considered in the synod, have struck me as particularly wise and en pointe when it comes to the ways the Church must become an evangelical force among the young: Archbishop Charles Chaput’s, which focuses on credibility and Bishop Robert Barron’s, which focuses on attractiveness.   
Archbishop Chaput connects credibility to confidence: “If we lack the confidence to preach Jesus Christ without hesitation or excuses to every generation, especially the young, then the Church is just another purveyor of ethical pieties the world doesn’t need.” Reading over the Instrumentum Laboris (the working document) myself, I also felt that this is exactly where the Synod could shipwreck. Sociologically sensitive attitudes of “meeting youth where they are” seem to propose accommodation when what is needed is what has always been needed: a radiant faith in the radical hope of the Gospel. While the current cultural moment is in many ways unique in the annals of history (never has the world known the internet, or modern globalization), men of every age have resisted the call to holiness and perfection. They have always, and will always, find it scandalous and ridiculous by worldly standards, which are shaped around power, wealth, and pleasure. 
The beliefs of the Catholic Church are powerful antidotes to the emptiness, loneliness and dysfunction that characterizes too many young and adult lives. Our faith proposes that the human spirit is capable of great and sublime things—like perfect, self-abnegating love, and that our noblest aspirations are achievable. Archbishop Chaput points out that elders of the faith community have lost trust in the power of the beliefs they are tasked with passing on. He said that too often Church leaders have “abdicated that responsibility out of a combination of ignorance, cowardice and laziness in forming young people…”  This has been my experience in parish schools and during homilies and catechesis over the years. Truths which are crucial for human flourishing are passed on to the young deformed and in a shame-faced way. It is no wonder that as adults they abandon the Church in droves. 
Human sexuality is of course an especially touchy subject and there are some in the Synod who would have us capitulate to secular attitudes. Chaput reminds us that what the Church teaches on this subject “is not a stumbling block. It is the only real path to joy and wholeness.”  As a mother who has shepherded my three oldest children into adulthood, I know firsthand that the Synod fathers must get this right.  Catholic teaching on sex is a mercy and a roadmap to a noble life where everyone is treated according to their dignity as children of God.  What modern culture offers, in the name of freedom, is nothing but pain and confusion. 
Bishop Barron focused his intervention on how beauty must be the matrix of the evangelization of youth. Young people are especially attracted to the beautiful. They are not jaded and cynical like older people often are, but have fresh hearts that can be surprised and enchanted by the beauty of a song, a sculpture or a poem. The Catholic Church has always known the power of beauty, and over its 2000-year history has probably been mankind’s greatest producer and purveyor. Its architecture has enabled the souls of the faithful to fly upwards and its paintings have filled hearts with a deep certainty of the transcendent. Bishop Barron reminds us that “the most compelling beauty is that of the saints.” I have certainly found this to be true and over the years, each of my children have been thrilled and deeply attracted by the loveliness of one particular saint or another. 
I pray that the Synod fathers will carefully address these two wise interventions on credibility and the sure attraction of beauty. The earthly happiness of young people (and their eternal joy) depends upon them learning the eternal truths that belong to the Church and only she can communicate.


Book Review: When Women Pray

By Andrea Picciotti-Bayer

Catholic women in the United States – indeed, all Catholics – now face a test of our faith. The scandals across the church and Rome’s continued silence on what was known and when about former-Cardinal Theodore McCarrick’s predations have left us suffocated and sickened. Over 46,000 Catholic women wrote to the Holy Father seeking answers regarding one of our country’s most visible prelates, and our respectful appeal has so far been ignored. What, then are Catholic women to do?




And pray more.


That’s the implicit message of Kathleen Beckman’s When Women Pray: Eleven Catholic Women on the Power of Prayer. This collection of essays from a diverse group of American Catholic women is a gentle if powerful reminder that prayer is a potent weapon in today’s spiritual battle to save the Church in particular and society in general.


Beckham is co-founder of the Foundation of Prayer for Priests and has worked with clergy in the healing of souls through exorcism. She invited ten other U.S. Catholic women to reveal "the combined wisdom of women of prayer." Contributors include Vicky Thorn, founder of Project Rachel, a diocesan-based, post-abortion ministry, Pia de Solenni, current Chancellor for the Diocese of Orange, California, and Kathryn Jean Lopez, editor-at-large of National Review.


Each of the eleven shares her personal experience as a modern-day “prayer warrior.” They are short autobiographies on the interior life. Each chapter begins with a brief reflection from a woman saint on the "feminine wisdom." Each then ends with a short "Ponder, Practice, Pray" spiritual exercise titled to inspire continued reflection and discussion. Beckham hopes the reader will join those highlighted saints and the women contributors as another “contemplative in action.”


Her introductory chapter addresses how the "Marian heart prays." Such a heart, she says, "must become well-acquainted with [Mary's] divine Spouse, the Holy Spirit." Docility to the Holy Spirit, who unfortunately is all too often the “Great Unknown”, requires opening up oneself entirely. Yet, Beckman writes, “[w]ith the breath of the Spirit, prayer becomes like breathing."

Beckman also observes that openness to the Holy Spirit is not only life-sustaining, but is also healing, particularly for broken hearts. "When our hearts are pierced, we are opened up; we face our poverty, step out of our hiddenness, and come before God with a hole in our heart. The Divine Physician attends to the wounded heart with tenderness," she says. Like Mary's heart, "[t]he pierced heart can be a portal of grace if we remain open to divine transformation."


In prayer, Beckman writes, grace can form women "into other Marys."


In her chapter Kathryn Lopez recounts Pope Paul VI’s message to women at the close of the Second Vatican Council. The soon-to-be-canonized prelate observed:


The hour is coming, in fact has come, when the vocation of woman is being achieved in its fullness, the hour in which woman acquires in the world an influence, an effect and a power never hitherto achieved. That is why, at this moment when the human race is under-going so deep a transformation; women impregnated with the spirit of the Gospel can do so much to aid mankind in not falling.


When Women Pray is an anthology of prayer in the lives of "women impregnated with the spirit of the Gospel." Their examples, as its contributing authors hope, will inspire other Catholic women “to strengthen an army of praying women united for the many spiritual and temporal needs of the human family.”


Catholic women in the U.S. are called more than ever to fortify our interior life with prayer as we undertake our important role in restoring trust – our own and others’ -- in our Church. Kathleen Beckman’s collection is not only a compelling invitation to spiritual growth but also a work that fans the fire to be more greatly united with God in the task ahead.