My Daughter's Love

The journey to fatherhood takes on many roles. As a "Catholic dad" my world revolves around my relationship with Christ, my family and everything else. The Story of salvation history "our story" rests on the beauty of God's love for his creation and the steps He takes to lead us into his eternal kingdom. Throughout the Old Testament we see our Lord provided humanity opportunity after opportunity to receive His love;

• Gen 3:15 (Proto-evangelium)
• Gen 6-7 (Noah's Ark)
• Gen 17 (God's covenant with Abraham)
• Ex 20 (Ten Commandments and the Law of Love)
• Deut 12"1-14; (Teaching the children)
• 1 Sam 3 (The calling of Samuel)
• Psalm 27 (God our Savior and King)

This love is echoed in the Catechism of the Catholic Church where the whole concern of doctrine and its teaching must be directed to the love that never ends. (CCC 25) Hence, as a Father of three children under the age of ten, part of my fatherly love is directed to the development of doctrine (love) within the lives of my children. My daughter revealed this love to me as she prepared for her First Reconciliation through her catechetical instruction at home. The day came for our family scheduled meeting with our Pastor to determine if my daughter was ready for her First Reconciliation and First Holy Communion. As with all things in Christ, I realized that God is the ultimate comedian in our journey with him. A snow/ice storm brewed its way into the city which as my wife called me at work to inform me that our Pastor postponed our appointment because of the inclement weather.

What made this decision difficult was my daughters' anticipation for reception of the sacrament for weeks leading up to that day. The night before I could see a radiance and joy as my daughter kept reminding me that she could not wait to make her First Reconciliation and receive our Lord in the Holy Eucharist. When the news came that the meeting was being moved to another date my wife told me that our daughter began to weep for as my wife explained to me, "our daughter wants to receive Christ." I heard her tears over the phone, thus I asked my wife to put our daughter on the line. What do you say to a daughter whose desire for Christ is greater than yours! "Christ wants you to prepare for his love just a little bit longer because He loves you that much more." Thus, these were the words that came out of my mouth as I tried to console my daughter as she sniffled and spoke in a broken voice. "Did I do anything wrong?" Was her response thinking that it was somehow her fault. I told her not at all. The greatest gifts of grace I told her will come through your patience and love for Christ. She seemed to understand this concept. I also told her I would buy her a strawberry milk shake when I got home from work. "Covering all my bases!" Her desire for Christ brought me to the lesson of love our Lord has left for us in His Church. Our love must never end when it comes to nurturing the souls of our children.

St. John Bosco's emphasis in his catechetical ministry to children was "Da Mihi Animas" give me souls. His charism was to love them and they will follow you anywhere. My daughter has revealed this love to me and the joy I receive in returning that love to her.

The Catholic School Principal and the Universal Call to Prayer

The Catechism sets the stage for two methods of prayer.

First Method
Man in search of God – God calls every being from nothingness into existence.

· Man is after the angels, capable of acknowledging the majesty of our Lord in his name. (Psalm 8:5; 8:1)
· Man still remains in the image and likeness of God even after the fall. (Acts 17:27)

Second Method

1. God calls man first – man cannot escape the everlasting love of the Father and his desire for man to pray.


2. Man can reject the love of the Father, however God will always call man to the mysterious encounter of prayer with Him.


3. God is always faithful in prayer.


4. Prayer is a reciprocal of man to God.


5. It is a covenant with God
   
   “Prayer is the raising of one’s mind and heart to God or the requesting of good things from God.”
   
   - St. John Damascene

A Father's Prayer to His Son

The Spiritual Testament
Of
St. Louis to His Son

(Acta Sanctorum Augusti 5 [1868] 546)


“A just king rule the earth”

“My dearest son, my first instruction is that you should love the Lord your God with all of your heart and all of your strength. Without this there is no salvation. Keep yourself, my son, from everything that you know displeases God, that is to say, from every mortal sin. You should permit yourself to be tormented by every kind of martyrdom before you allow yourself to commit a mortal sin.

If the Lord has permitted you to have some trial, bear it willingly and with gratitude, considering that it has happened for your good and that perhaps you well deserved it. If the Lord bestows upon you any kind of prosperity, thank him humbly and see that you become no worse for it, either through vain pride or anything else, because you ought not to oppose God or offend him in the matter of his gifts.

Listen to the divine office with pleasure and devotion. As long as you are in church, be careful not to let your eyes wander and not to speak empty words but pray to the Lord devoutly, either aloud or with the interior prayer of the heart.

Be kindhearted to the poor, the unfortunate and the afflicted. Give them as much help and consolation as you can. Thank God for all the benefits he has bestowed upon you, that you may be worthy to receive greater. Be just to your subjects, swaying neither to right nor left, but holding the line of justice. Always side with the poor rather than with the rich, until you are certain of the truth. See that all of your subjects live in justice and peace, but especially those who have ecclesiastical rank and who belong to religious orders.

Be devout and obedient to our mother the Church of Rome and the Supreme Pontiff as your spiritual father. Work to remove all sin from your land, particularly blasphemies and heresies.

In conclusion, dearest son, I give you every blessing that a loving father can give a son. May the three Persons of the Holy Trinity and all the saints protect you from every evil. And may the Lord give you the grace to do his will so that he may be served and honored through you, that in the next life we may together come to see him, love him and praise him unceasingly.” Amen

The Mission of Catholic Education

When looking at the role and mission of Catholic Education one who is not familiar with the foundation of Catholic Education may view it as a religious based system directed and operated by Religious Sisters or Priests who are disciplined and demand the best from their students. Other individuals or groups may view Catholic Education let alone Catholic Schools as monarchies of education that direct a strict adherence to Church teaching and a regimented course curriculum that again must be adhered to.

Taking these possibly perceived though very general viewpoints on Catholic Education, one is who is sincerely considering Catholic Education for their child or children ought to view how Catholic Education has always taken care of the soul and mind of the child.

One of the greatest Catholic Educators in the Church St. Augustine professed that the mission of Catholic Education is to “assist the child find and encounter a relationship with Jesus Christ.”

The order and structure of Catholic Education is rooted on a proper understanding of the child’s role in society in light of being created in the image and likeness of God. Now, for some this comment may seem extreme or take on an imposition of beliefs. The aim and mission of Catholic education rests on this relationship with Christ where all academic disciplines follow suit.

One of the greatest Catholic Educators in the Church St. Augustine professed that the mission of Catholic Education is to “assist the child find and encounter a relationship with Jesus Christ.” St. Paul in his instruction to St. Timothy urges him teach the truth and that those who do not teach in keeping with our Lord Jesus Christ is full of conceit and knows nothing.[1]

The order and structure of Catholic Education is rooted on a proper understanding of the child’s role in society in light of being-created in the image and likeness of God. Understanding this point, Catholic Schools exist to assist in the formation of a proper Christian Anthropology to every student. The foundation of this Christian Anthropology rests primarily with the parent. The Catholic School aims at assisting the development of the child’s understanding of his/her relationship with Jesus Christ.

Another pillar of Catholic Education in forming the heart and mind of the child is exposing the virtues of Faith and Reason. These key virtues serve as perennial pillars of instructing a child. A vibrant and faithful Catholic community deposits a strong Christ-centered environment where the child is treated as an actual human being in the image and likeness of God. Part of this environment rests on the Catholic School Teacher and their witness of the faith that should ultimately lead to the question of “how am I going to lead these children to a deeper moral understanding of the world centered on Jesus Christ?” Thus, resting on the points mentioned, the mission of Catholic Education is to engage the soul of the child.

This calculated engagement intertwines every academic discipline taught. It is a process by which a balance between faith and reason as mentioned before, is carefully constructed within the framework of the lesson plan. The purpose is not to have the child regurgitate information to the teacher. Catholic Education aims at assisting the child to have moral clarity and utilize the attributes of Reason, Religion, and Kindness as expressed by the Great Catholic Educator St. John Bosco. These principles serve an overarching methodology a Catholic Teacher should employ as a means to cultivate the whole of the child. The Sacred Congregation for Catholic Education (CCE) states in its document entitled: The Catholic School when it comes to the actual instruction of the student within the school, the Catholic school teacher must exhibit a constant reference to the Gospel and a frequent encounter with Christ within the educational framework. (55) The result of this methodology, a child experiences his dignity as a human person.

A student who attends one of our Catholic Schools should not leave with a lower zeal for his faith. On the contrary, the Catholic School should serve as one of the primary vehicles where the student desires a deeper understanding of his faith. It is not enough to espouse our children to be good persons. Goodness is a key attribute in the development of the human being. However, we cannot forget the important virtues of moral truth as key characteristics that our students will take from their Catholic education.

Again, I turn to the (CCE) in its document on The Religious Dimension of Education in a Catholic School in discussing the importance of climate, the document states; from the first moment that a student sets foot in a Catholic School, he or she ought to have the impression of entering a new environment, one illumined by the light of faith, and having its own unique characteristics. (25)

Echoing this statement, Pope Benedict XVI in his address to Catholic Educators at the Catholic University of America in Washington D.C. during his visit to the United States this past April expressed the particular responsibility of every Catholic educator “to evoke among the young the desire for the act of faith, encouraging them to commit themselves to the ecclesial life that follows from this belief.”
What makes a Catholic Education so unique? It draws its identity from the Gospel of Jesus Christ Himself. The process of education in a Catholic School encompasses a genuine Christian journey leading to Heaven. Christian anthropology woven within the entire academic core curriculum effectively provides a true Catholic Educational format where the student understands his relationship in light of Jesus Christ.

In conclusion, a child walking through the doors of any of our Catholic Schools should immediately experience truth, beauty, and goodness. These gifts will help him mature in a Christian manner. The very essence of Catholic Education is Jesus Christ. Proclamation of the Gospel message and preparing the child to receive these gifts serves as the pedestal to a deeper union with Him. In other worlds, we would want our students to view the world through a Catholic lens. This experience will lead the student to understand the Story of Salvation and his unique role in his relationship with Jesus Christ.

In conclusion, what is the mission of Catholic Education? To form the soul of the child into a desire for an intimate relationship with Jesus Christ!
[1] See 1 Tim 6:1-6

The Catholic School, Fidelity to the Church and Political Expression

Being a Catholic Educator has its challenges. Discipline, lesson planning, curriculum development, angry parents, faithfulness to Church teaching are just some of the many challenges faithful Catholic teachers face inside and out of the classroom. However, one of the most difficult and at times contested aspects of this catechetical profession is the faithful dissemination of Church teaching. Emphasis on the teachings of the One, Holy, Catholic and Apostolic Church can present a challenge when the parent of the child you are instructing does not believe in certain doctrinal teaching for a myriad of reasons.

This point becomes somewhat more complicated when issues related to politics and the preference of political candidates surface. The responsibility of all Catholic Educators is to teach the truth and draw students into an intimate relationship with Jesus Christ. See: Catechesis In Our Time, 5, 20. Thus, regardless of what political persuasion someone may have, the duty of all Catholic teachers is to teach the truth.

This leads me to describe a situation that occurred a few days ago. A mother left me a message in my office that was indicative of how much work is before us in proper catechetical instruction. The mother was dismayed at Diocesan Catholic School policies we had set with respect to no mentioning of political parties nor any specific profession of any political candidate on Catholic school property for obvious reasons. Her position was that children should have the right to an understanding of both political parties and have the freedom to make their own decisions on the issues involved. As with all things, this was not her most intriguing point. Concluding her short commentary was her understanding that "a Catholic can in good conscious vote for a candidate who supports abortion at all stages and still be considered pro-life." Her reasoning, (the greater good will be accomplished to reduce the number of abortions and provide women with the freedom to seek care and not have back-alley abortions. )

As I listened to the message, my immediate response was to pray for her misguided and misinformed conscience. The Catechism reminds us that:

"Human life must be respected and protected absolutely from the moment of conception. From the the first moment of his existence, a human being must be recognized as having the rights of a person -among which is the inviolable right of every innocent being to life."(2270)

The defense of the unborn child of God is the foundational issue of our day; this trumps any other issue at hand, especially those that directly professes to destroy a defenseless child. Though, this mother may have thought she was making a sound argument, which she is not, her point falls short of any sound logic. Our duty is to always present the hope that is realized in the Gospel (1 Pt 3:15-17). Prudence and moral courage serve as key attributes in faithfully defending the Church and presenting the truth to all who listen to our reason for our hope. As faithful catechists we must continue to press on in professing the truth of Christ to all who will listen to the Gospel.

The Spiritual Life of the Catechist
As Witness of Truth, Beauty, and Goodness (Joy)

“God has set up in the Church first Apostles, second prophets, third teachers . . .”
- (1 Cor 12:28)

St. Paul’s view on the role and mission of the Catechist

When listening to St. Paul’s catechetical discourses on the role and position of catechists throughout the early Church in his first letter to the Corinthians, one cannot help wonder who or what the first initial catechists thought after hearing these words what their role would entail regarding catechetical instruction or better yet how they would be formed into catechists.

I use this specific passage from St. Paul as one of the many pedestals I have personally used in the last eleven years of forming and developing an army of Catechists for the Kingdom of our Lord. The role of the catechist echoed by St. Paul as teacher reveals a close, intimate association with the Apostles and Prophets by virtue of their common mission to proclaim the Kingdom of God (Kergma). Reading further into his letter, St. Paul deciphers further ministries (i.e. workers of miracles, healers, administrators etc.) within the Church and their particular catechetical emphasis. Looking at these various components, St. Paul stresses a unity that ties all these ministries together (communio) in the Theological virtue of Love (1 Cor 13:1-3)

In light of St. Paul’s discourse on the role of catechists, I will attempt to address the issue of Catechist formation at length by focusing on three primary sources (Guide for Catechists, Catechesi Tradendae, and the General Directory for Catechesis. These three sources provide a framework on the initiatory development of spiritual formation in the life of the Catechist that I feel is crucial to maintain an authentic catechetical structure where the Catechist faithfully lives out his or her call to instruct the faithful with love.

The Guide for Catechists and Catechesi Tradendae offer us pillars for Catechist Formation

The Guide for Catechists, (1993) echoes the intimate nature of the role of the catechist formed in recognizing the “. . . supernatural and ecclesial by grace to the ministry of catechesis to be able to respond to the Son of God, ‘Here, I come’ (Heb 10:7) or, like the prophet, ‘Here I am, send me’ (Is 6:8).” (2)

Observing the nature of this call, I reflect on my first meeting with a Pastor to address his catechetical concerns for his large (2,700 families) parish community. To paraphrase the length of our meeting three distinct points come to the forefront:

One: Does the catechist proclaim an Authentic Catholic Witness to his/her students?
Two: Is this authenticity conveyed through a proper structure of the catechetical lesson taught; (i.e. Deposit of Faith)?
Three: Is there a sense of love in the ministry of the catechist where everything exposed is through a proper Catholic world-view i.e. truth, beauty, and goodness?

The Spiritual Aim of the Catechist

The Guide for Catechists provides us with several key elements that prove essential to the Spiritual formation of the Catechist.

A. Openness to the Word. The office of catechist is that of communicating God’s Word, and so the fundamental spiritual attitude of the catechist should be one of openness to this Word. Openness to the Word means openness to God, to the Church and to the world. (7)

1. Openness to God requires an interior attitude which shares in the love of the Father, who wishes that all should come to the knowledge of the truth and be saved (cf. 1 Tim 2:4); which seeks communion with Christ, so as to share his own “mind” (Phil 2:5) and experience . . . which allows oneself to be molded by the Spirit and transformed into a courageous witness and an enlightened preacher of the Word. (7)

2. Openness to the Church expresses itself by filial love, dedication to its service and a willingness to suffer for its cause. “In particular, it is expressed in the attachment and obedience to the Roman Pontiff and to the bishop, the father and guide of the particular church. The catechist’s service is never an individual or isolated act, but is always deeply ecclesial. The ecclesial sense that is proper to the catechist’s spirituality expresses itself in sincere love of the Church, in imitation of Christ, who “loved the Church and sacrificed Himself for her.” It is an active and total love which becomes a sharing in the Church’s mission of salvation to the point even of giving one’s life for it if necessary.” (7)

3. Missionary openness to the world “requires that catechists be open and attentive to the needs of the world, knowing that they are called to work in and for the world, without however belonging completely to it.” (cf. Jn 17:14-21)(7) “This means that they must be thoroughly involved in the life of the society about them, without pulling back from fear of difficulties or withdrawing through love of tranquility.”(7) They must keep a supernatural outlook on life and trust in the efficacy of God’s word, which does not return to Him without “succeeding in what it was sent to do.” (Is 55:11) (7) “Openness to the world is a characteristic of the catechist’s spirituality in virtue of the apostolic love Jesus the Good Shepherd, who came “to gather in unity the scattered children of God.” (Jn 11:52) Catechists must be filled with this love, bringing it to their brothers and sisters as they preach to them that God loves and offers his salvation to all.” (7)

B. Coherence and Authenticity of life. “Before the preach the word, catechists must make it their own and live by it. Before doing the catechesis one must first of all be a catechist; the truth of their lives confirms their message.” (8) “Authenticity of life menas a life of prayer, experience of God and fidelity to the action of the Holy Spirit. It implies a certain intensity and an ninternal and external orderliness; adapted to the various personal and family situations of each . . . the more intense and real one’s spiritual life is, the more convincing and efficacious will one’s witness and activity be.” (8)

C. Missionary Zeal. “Catechesis should have a strong missionary spirit – a spirit that will be all the more effective if they are seen to be convinced of what they say and are enthusiastic and courageous, without ever being ashamed of the Gospel.” (9) (cf. Rom 1:16)

1. Catechesis will try to be like the shepherd who goes in search of the lost sheep “until he finds it” (Lk 15:4), or like the woman with the lost drachma who would “search thoroughly until she had found it” (Lk 15:8).

2. Their convictions should be a source of apostolic zeal: “I have made myself all things to all in order to save some at any cost. I do it all for the sake of the Gospel” (1 Cor 9:22-23; cf. 2 Cor 1:15). (9)

“The burning zeal of St. Paul should inspire catechists to stir up their own zeal, which should be the response to their vocation, and which will help them to preach Christ boldly and work actively for the growth of the ecclesial community.” (9)

“Finally, catechists should not forget that the stamp of authenticity on the missionary spirit that is that of the cross.” (9)

D. Devotion to Mary. “The Spirituality of the Catechist, like that of every Christian and especially those involved in the apostolate, will be enriched by a deep devotion to the Mother of God.” (10) “They will find in Mary a simple and effective model, for themselves and others: ‘the Virgin Mary I her own life lived an example of that maternal love by which all should be fittingly animated who cooperate in the apostolic mission of the Church on behalf of the rebirth if humanity.’” (10; quoting LG 65) “The earliest Christian community was a model of this (cf. Acts 2-4), united around Mary the mother of Jesus (cf. Acts 1:14).” (10)

Some Practical Steps to Fostering a “Deep Spiritual Life” (22):

“To be able to educate others in the Faith, catechists should themselves have a deep spiritual life. This is the most important aspect of their personality . . . the real catechist is a saint.” (22)

The best way to attain this interior maturity is an intense sacramental and prayer life. The following practices are proposed as key elements in the prayer life at least of the catechists who guide the community in a supplementary way, full-time catechists and those working closely with the parish priest:

1. Regular, even daily reception of the Eucharist, so as to nourish oneself with the “bread of life” (Jn 6:34), to form “a single body” with the community (cf. 1 Cor 10:17) and offer oneself to the Father along with the Lord’s body and blood (22);

2. Lived Liturgy in its various dimensions for the personal growth and for the help of the community;

3. Recital of part of the Divine Office;

4. Daily Meditation, especially on the Word of God, in an attitude of contemplation and response;

5. Personal Prayer, with special attention to Marian Prayer;

6. Frequent reception of the sacrament of penance, to ask pardon for faults committed and renew one’s fervor;

7. Participation on spiritual retreats;

8. Spiritual Direction



Taking these three tasks I immediately reflected on the late Pope John Paul II catechetical masterpiece Catechesi Tradendae where he presents a clear two-fold call of what the catechist is to convey and live at the same time; “. . . to put people not only in touch, but in communion, in intimacy, with Jesus Christ. . .” (5) This intimacy is crucial if we are to follow what Pope John Paul II calls the Sequela Chrisi- the way of Christ. (5)