What does Christ look like? How does He treat His Sheep? What does His Heart contain that would concern us? What would it be like to see the face of God, to get a glimpse into His character, and come to know Him?
I was reading a very encouraging message that Jesus gave to a Benedictine priest some years ago now, and the following thoughts came to mind:
The Lord always speaks to encourage us, never to put us down.
The Lord’s words always open up a path for healing, never to harm us.
The Lord’s love always seeks to enlighten us, never to fill us with darkness.
The Lord’s power always seeks to save us, never to judge or condemn us.
The Lord’s joy heals every sorrow, his light disperses all darkness, his life always shines for us, especially if we seek His face and do not push Him out of our lives.
You can read Christ’s words here below.
Jesus speaks to His beloved priest: (In Sinu Jesu)
“Trust Me when, for one reason or another, you take your distance from Me and no longer come to seek My Face in the Sacrament of My love, nor abide close to My Eucharistic Heart. If you do not come to Me, I will go out in search of you and bring you back to Myself, so that where I am, you also may be….”
“I do not judge you harshly, any more than the shepherd judges harshly the sheep that, in its stupidity, separated itself from the flock and lost its way….”
“Life is not linear; it is made up of twists and turns, of detours and setbacks, of obstacles and of trials. It is the man who perseveres in coming to Me through all these things who comforts My wounded Heart by offering a worthy and costly love.”
“There is a kind of guilt that keeps souls far from Me—such guilt is the effect of a wounded pride, of a deep disappointment in one’s flawed self.
“Never succumb to the guilt that whispers: ‘Stay away. It is no use. There is nothing left here for you. You are incapable of the vocation you thought you heard. Accept your failure to live it and admit that you were deceived.’
“This is not My voice. It is rather the voice of the accuser who borrows all the voices of your past, still alive in your memory, and makes use of them to assault you with a barrage of lies that are calculated to bring you down and cause you to despair.
“My voice is always one of comfort and of love, producing peace in the soul—even when My words are cutting, even when they pierce the heart like the surgeon’s scalpel. Trust, then, in My words to you, and close the ear of your imagination and heart to all else.
“I am He who comforts you, not the one who would assault you, accuse you, condemn you, and cast you out. I am the one who welcomes you with joy. I am the father delighted to see the face of his son and to hear his voice. I am the bridegroom who longs for the sweet company of his beloved bride.
“I am the friend who takes delight in the conversation of the friend whom he has chosen and to whom he has bound himself by a lasting pledge of friendship. Come to Me, then, without fear, for with Me you always find a divine welcome, a loving embrace, consoling conversation, and the courage to continue in the way of life that I have traced out for you.”
Excerpt From: In Sinu Jesu: When Heart Speaks to Heart — the Journal of a Priest at Prayer A Benedictine Monk. Message of 28th November 2014
The Lord Jesus asked, through Sister Maria Faustina Kowalska, that the first Sunday after Easter Sunday be celebrated as the feast of Divine Mercy. Many years later, Pope St John Paul II fulfilled our Lord’s request so that this Feast day is universally celebrated throughout the entire Church.
Jesus made a very special promise: whoever goes to Confession and Holy Communion on the Feast of Mercy will receive, not only the forgiveness of sins, but the forgiveness of all temporal punishment and all time in purgatory.
Here is our Lord’s promise:
“My daughter, tell the whole world about My inconceivable mercy. I desire that the Feast of Mercy be a refuge and shelter for all souls, and especially for poor sinners.
“On that day the very depths of My tender mercy are open. I pour out a whole ocean of graces upon those souls who approach the fount of My mercy. The soul that will go to Confession and receive Holy Communion shall obtain complete forgiveness of sins and punishment.
“On that day all the divine floodgates through which grace flow are opened. Let no soul fear to draw near to Me, even though its sins be as scarlet. My mercy is so great that no mind, be it of man or of angel, will be able to fathom it throughout all eternity.
“Everything that exists has come forth from the very depths of My most tender mercy. Every soul in its relation to Me will contemplate My love and mercy throughout eternity. The Feast of Mercy emerged from My very depths of tenderness. It is My desire that it be solemnly celebrated on the first Sunday after Easter. Mankind will not have peace until it turns to the Fount of My Mercy. “
Saint Joseph, so serene, so humble, so loving, and so faithful as you contemplate the Baby Jesus in your arms. You were for Jesus on this earth the image of His Father in Heaven. You were for Mary on this earth the most loyal and loving husband. Who can fathom the beauty of your holiness, the depth of your compassion?
Saint Joseph, who have no record of speech in the Scriptures, you are the Master of the art of silence, the prayer of silence, which you perfected in the presence of Jesus and Mary. Not the silence which shuts out others, but the silence which welcomes every concern; not the silence which breeds misunderstanding, but the silence which is true communion; not the silence which freezes the heart, but the silence which opens hearts to love.
This silence which breathes life, shines light, and communicates in a language beyond the power of words.
St John of the Cross had understood the power of silence when he wrote that what God most desires is that we are silent before Him, “with the tongue and with the desire, for the prayer which He hears best is the language of silent love.”
This is not to say that prayer with words is not to be practiced. No, on the contrary, words in prayer are essential. But what it does mean is that we ought to progress to the language of silent love, in the advanced spiritual life, like two lovers who hold hands in silent love, because their hearts are so united that they have no need for words, and can commune more perfectly in silence.
Saint Joseph is the image of God the Father. We will never tire contemplating this idea if we have truly entered into its meaning, gained a little glimpse into its truth. Saint Joseph is the silence of the Father, this silence which again St John of the Cross understood so well:
“The Father spoke one Word, which was His Son, and this Word He always speaks in eternal silence, and in silence must It be heard by the soul.” (St John of the Cross, Maxims and Counsels, 21)
What profound words ! Words which recall the silence of the Father!
How can we begin to understand such silence? How can we, poor children, so poor in spirit (as Jesus alludes to in His sermon on the Mount), begin to enter into the silence of the Father? When we are so caught up with so many words, so much information, so many misunderstandings in human life, in the course of daily life, let alone the spiritual life, with so many thoughts and affections and desires running around in hearts and minds—how can we begin to be silent so that the Holy Spirit can touch us, and mould us, and help us to enter into the silence of the Father?
Perhaps if we follow Saint Joseph in his earthly pilgrimage, and reflect on the mysteries which he shared with Jesus and Mary, we might begin to be still, and to realise what the sacred Scripture refers to:
Fiducia Supplicans, published by Cardinal Victor Manuel Fernandez, Prefect of the Dicastery for the Doctrine of the Faith (DDF) on 18th December 2023, and personally signed by Pope Francis, gives permission to priests to give a “spontaneous” blessing to couples who are in an “irregular situation”.
The most contentious point of this declaration comes down to this: priests can now bless same-sex couples and other couples who are living in sin.
Some have welcomed this as an act of mercy and compassion; some decry it as blasphemous; and others are representing this as a sort of “coming of age” of the Catholic Church.
What are we to make of Fiducia Supplicans? Should the Church make herself ready to bless sinners? What is God’s will in regard to sinners?
Does God Bless Sinners?
Jesus said that the Father “makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust.” (Matthew 5:45) It is clear, therefore, that God pours His blessings upon everyone, saints and sinners alike.
If we think about it carefully, God is always pouring His blessings upon us: from one rising of the sun to the next, and so on and so on.
Every time I wake up to a new day, that is a blessing. Every time I pick a beautiful flower, that is a blessing. Every time I see a beautiful sunset, that is a blessing. Every time someone offers me a smile or a helping hand, that is a blessing.
Every time I attend holy Mass or read the Sacred Scriptures or enter a Church or my private room with a prayerful heart, there is a blessing for me.
Every time I avail myself of the Sacraments of Reconciliation and Holy Communion, that is a great and wonderful blessing—a blessing that is open to each and every sinner, no matter the number or gravity of his/her sins.
The number of God’s mercies is too great to fathom: “The steadfast love of the Lord never ceases, his mercies never come to an end; they are new every morning; great is thy faithfulness.” (Lamentations 3:22-23)
Let us not forget, however, the greatest blessing that the Father could ever have bestowed upon us: “God proves His love for us in this: While we were still sinners, Christ died for us.” (Romans 5:8) God did not wait for sinners to turn to Him with a humble and contrite heart before He chose to send His Son, Jesus Christ, to save us from our sins.
Even God’s justice is a blessing, springing from God’s love—because His justice (in time) rescues souls from damnation (in eternity). Compare with this passage in Saint Faustina’s Diary:
“Praise the Lord, my soul, for everything, and glorify His mercy, for His goodness is without end. Everything will pass, but His mercy is without limit or end. And although evil will attain its measure, in mercy there is no measure. O my God, even in the punishments You send down upon the earth I see the abyss of Your mercy, for by punishing us here on earth You free us from eternal punishment. Rejoice, all you creatures, for you are closer to God in His infinite mercy than a baby to its mother’s heart. O God, You are compassion itself for the greatest sinners who sincerely repent. The greater the sinner, the greater his right to God’s mercy.” (Diary, 423)
From the most interior inspirations with which God moves my heart, to the descent of the only begotten Son of God from eternity into the realm of human affairs, to the sending of the Holy Spirit, to the gift of Christ’s own Mother to the Church, to the gift of prayer and intimate communion with the God who dwells within, to the gift of innumerable saints, mystics and holy prelates, God never ceases to watch over His people and to pour innumerable blessings upon them.
We ought not to forget in this consideration the resurrection of Jesus Christ on the third day after His Sacred Passion. What a blessing! To know and understand that God’s redemptive love extends beyond the grave, beyond the power of death, and offers me an eternity of beatitude, glory, and everlasting happiness, if only I will accept the Lord’s invitation!
For Jesus said, “All that the Father gives me will come to me, and whoever comes to me I will never cast out.” (John 6:37)
After Christ’s ascension into Heaven, He sent the gift of His Holy Spirit to inhabit every believer’s heart, to guide and direct the soul, to inspire and nurture the soul, to love and sanctify each believer, who is the temple of the Holy Spirit of God.
God never ceases to search out my heart and, in a thousand million ways, to remind me of His love and to draw me into a loving relationship with Himself.
At some point in my journey, my heart must turn to the Lord, respond to his love, turn away from sin, take his outstretched hand, and allow God to bless me—not just with an ordinary blessing, but with the fulness of eternal life and glory.
When Jesus began to preach, His first words were: “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17) To “repent” means to turn away from sin, to return to the Lord with a humble and contrite heart, and to enter again into the friendship of God.
Compare with Chronicles: “If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.” (2 Chronicles 7:14)
Though I may be surrounded with thousands of blessings, I will not enter into the Lord’s friendship if I do not choose the Lord’s will above my own: “You are my friends if you do what I command you.” (John 15:14)
In order to make the transition from the enjoyment of God’s blessings to the supreme blessing of God’s friendship I must, by the grace of God, turn away from sin, embrace the will of God, and persevere in the fulfilment of God’s will: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” (Matthew 7:21)
The problem with Fiducia Supplicans is that it effectively denies any requirement on the part of the soul to turn away from sin in order to enter into the friendship of God. This involves the idea of a false mercy.
The Problem With Fiducia Supplicans
Fiducia Supplicans inspires/engenders a duplicitous attitude in the approach to God’s blessings. By repeatedly emphasising the mercy and compassion of God while, at the same time, avoiding any requirement on the part of the soul to turn away from sin in order to know God’s mercy, Fiducia Supplicans gives the impression that God’s blessings are completely free, that the soul may continue to enjoy God’s favour while living in an irregular, sinful relationship, and that the way to Heaven does not involve any form of submission to the will of God.
This is extremely dangerous for the life of the soul and will, unless it is prevented by the proclamation of the truth, lead many souls astray, and one step closer to eternal perdition.
Let us now look at specific statements in this DDF declaration.
Fiducia Supplicans: Couples living in sin do not require “moral perfection” in order to receive a blessing from the Church. This is correct. Jesus never demanded moral perfection in order to grant his mercy; He only required a repentant heart. So, for example, when the Lord had healed the paralytic man, He said to him: “Behold, thou art made whole: sin no more, lest a worse thing come unto thee.” (John 5:14)
Fiducia Supplicans: “Catholic priests can bless same-sex couples as an expression of pastoral closeness without condoning their sexual relations.” But this only camouflages the truth. One of the greatest deceptions (rehearsed over and over again) is that the Church can adopt certain pastoral practices to the exclusion of writing new doctrines. The truth is that doctrinal statements and pastoral practices are inseparable: every pastoral approach carries doctrinal presuppositions and, conversely, every doctrinal pronouncement gives shape and form to pastoral activity.
Fiducia Supplicans: “It is precisely in this context that one can understand the possibility of blessing couples in irregular situations and same-sex couples without officially validating their status or changing in any way the Church’s perennial teaching on marriage.” But actions speak louder than words. People will inevitably read this as the Church’s endorsement of sinful lifestyles. Why single out couples who are in an irregular, sinful relationship for a blessing? Most will interpret this as the Church’s approval of sinful lifestyles, regardless of how many caveats are embedded into the declaration.
Fiducia Supplicans: “Indeed, there is the danger that a pastoral gesture that is so beloved and widespread will be subjected to too many moral prerequisites, which, under the claim of control, could overshadow the unconditional power of God’s love that forms the basis for the gesture of blessing.” But the reality is that God’s “moral prerequisite” is to turn away from sin.
Fiducia Supplicans: “Thus, when people ask for a blessing, an exhaustive moral analysis should not be placed as a precondition for conferring it. For, those seeking a blessing should not be required to have prior moral perfection.” This is just more camouflage. No one can become morally perfect without the help of Christ (compare with John 15:5—“Without me you can do nothing”). But to enter into friendship with Christ the soul must turn away from sin and accept the saving grace of God.
Fiducia Supplicans: This new practice is heralded as “a positive message of comfort, care, and encouragement. The blessing expresses God’s merciful embrace and the Church’s motherhood, which invites the faithful to have the same feelings as God toward their brothers and sisters.” This represents a false mercy because it gives the impression that God will forgive those who have not yet turned away from sin, which is impossible.
True mercy is the Good Shepherd who leaves the ninety-nine (who are not lost) and goes after the one sheep (who is lost), who tirelessly calls the sinner to turn back to God, who lays down His life for the sinner rather than see him go to perdition. False mercy, on the other hand, teaches that you can be forgiven without repenting, sanctified without renouncing your sins, and reach Heaven without doing the will of God.
Let us acknowledge that the Lord loves His sheep, has given His life for them, and calls them to repentance, to love Him in return, and to cooperate with His Divine will in order to enter, in the fulness of time, into eternal life.
As Saint Augustine said, “The God who created you without your consent will not save you without your consent.”
It is not an act of charity to deceive a soul by making it comfortable with sin, for “the wages of sin is death.” (Romans 6:23) True charity reveals the truth about God’s mercy so that the soul can find its way back to spiritual health, to a life of grace, and to eternal friendship with God.
Bishop Vincent Long gave an address to the National Council of Priests (11th September 2018) in which he called for a renewed understanding of the priesthood as well as greater inclusion of women in the life and ministry of the Church.
Interestingly, his concerns seem to resonate with some of those being discussed in the Synod on Synodality currently being held in Rome (October 2023).
A few weeks later, Fr Terence Mary Naughtin (OFM, Conv.) published a response to Bishop Long’s address, and in it he included (1) a discussion of the origin of the priesthood; (2) a safeguard against importing Marxist theories into the Church; (3) a synopsis of the true life of the Church; and (4) a beautiful image of the complementarity of both women and men in the mission of the Church.
On 11 September 2018, Bishop Vincent Long (Parramatta, Australia) gave an address to the National Council of Priests in which he called for a renewed understanding of the Church as well as greater inclusion of women in the life and ministry of the Church.
Some consider this address to resonate very well with some of the concerns of the current Synod on Synodality in Rome (October 2023).
Some weeks later, Fr Terence Naughtin (OFM, Conv.) made a response (on 29 November 2018, the feast of all Saints of the Franciscan Order and the Anniversary of the approval of the Rule of St Francis of Assisi) which constitutes a rebuttal of Bishop Long’s arguments and an interesting perspective on the life and mission of the Church.
Here is the content of Fr Terence Naughtin’s response:
“Bishop Long raises many points in his address, ranging from considerations on the incidence of sex abuse among the clergy, its extent and effects on the life of the Church, to questions about the so-called patriarchal and monarchical structures or tendencies within the Church, to questions about the ordination of women to ministry in the Catholic Church.
I would like to respond to each of these points in turn.
On the Priesthood
In the course of his relatively long address, the Bishop makes an impassioned plea for the reform of the clergy and he names “the dysfunctional and corrosive culture of the Church” as the source of the widespread incidence of sexual abuse among the clergy.
Bishop Long lays the blame for such widespread abuse on a “culture of corruption and self-interest” that is “deep-seated” in the Church. He goes on to say that “…it is not only the case of a few bad apples. It is more like the apple that is rotten at its core.”
And he continues:
“This does not seem like an overstatement in the light of continuing revelations of clerical sexual abuse right across the globe.”
“It is becoming increasingly evident that the clerical sexual abuse crisis is a symptom of a dysfunctional, corrosive and destructive culture in the Church. Pope Francis often denounces clericalism, which he sees as being endemic to many aspects and levels of the institutional Church…”.
“The culture of clerical hegemony has been solidly entrenched in the Catholic Church ever since it took centre stage in the Roman Empire.”
“In my opinion, we really need to once and for all jettison the clericalist model of Church with its by product of the exclusive clerical club.”
“The model of the Church based on clerical hegemony has run its course. Insofar as it is deeply embedded in patriarchal and monarchical structures, it is incapable of helping us to meet the needs of the world and culture in which we live.”
This discourse revolves around two themes which Bishop Long weaves together, moving back and forth from one theme to the other:
(1) the “clericalist model of the Church”; and (2) the incidence of clerical sexual abuse.
The fundamental error which the Bishop falls into is that he connects these two themes as cause and effect.
To be sure, the clericalist model of the Church is not the cause of sexual abuse nor of any other sin or negligence on the part of the clergy.
The cause of a priest’s failure to faithfully exercise his ministry is the same priest’s failure to be united with Christ, especially through the Blessed Sacrament, for it is this union with the Lord which bestows the strength and grace to be faithful in all things to Christ.
If by “clericalist model of the Church” Bishop Long means that priests and bishops are in the leadership of Christ’s Church then we have to realise that this model is of the Lord’s own design.
Jesus Christ appointed His apostles to be witnesses of His Resurrection, to make disciples of all nations, to baptise all who believe in His name, to bestow the gift of the Holy Spirit upon the faithful, and to administer the Sacraments, so that we may come to know the Son of God:
“And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.” (Ephesians 4:11-13)
In short, Christ appointed His bishops and priests to teach, govern, and sanctify souls, for the primary mission of the Church is the salvation of souls.
Bishop Long’s reference to a “patriarchal and monarchical matrix” at the heart of the Church misses the point: in constituting a male priesthood Christ was not advocating “male superiority”.
Neither was our Lord restricted by any human standards or by the prevailing culture in making decisions. Christ is not subservient to our own standards and ideas and theories. He is the Lord and Master of history.
He is the Son of God who “gives life to the dead and calls into existence the things that do not exist.” (Romans 4:17)
“He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.” (Hebrews 1:3)
The idea of the Church cannot be reduced to any human model or theory or sociology. The true idea of the Church is God’s idea of the Church. The identity of the Church has its origin in the Heart of God, in the Lord’s designs, not in our own.
The priesthood of our Lord Jesus Christ is not modelled nor is it built upon human constructs, sociological foundations, or community consensus.
If the model of the Church is “clericalist” then this is God’s design, not our own. The Church is Divine in its origin and Divine in its destiny.
The Church is built on “the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone.” (Ephesians 2:19,20)
That the Church is always in need of reform, however, is also abundantly clear. Though priests are always in need of reform, we must never lose sight of the fact that they are still priests. They are priests of the High Priest of the New Covenant, Jesus Christ our Lord who instituted the priesthood Himself so that His disciples of all generations would have access to the Sacraments and, above all, to the Holy Communion of Christ’s Body, Blood, Soul and Divinity.
Indeed priests are always in need of reform, and always need to guard against sin and negligence and clericalism, but we must never lose sight of the origin, nature and mission of the priesthood.
Women’s Role in the Church
Bishop Long says it is important to “consider the question of women ordained ministries in the Church (for which the Study Commission on Women’s Diaconate was set up)”.
He follows this up with:
“For the Church to flourish, it is crucial that we come to terms with the flaws of clericalism and move beyond its patriarchal and monarchical matrix.”
“It seems to me that the Church cannot have a better future if it persists in the old paradigm of triumphalism, self-reference and male supremacy.
“So long as we continue to exclude women from the Church’s governance structures, decision making processes and institutional functions, we deprive ourselves of the richness of our full humanity.
“So long as we continue to make women invisible and inferior in the Church’s language, liturgy, theology and law, we impoverish ourselves as if we heard with only one ear, we saw with only one eye and we thought with only one half of the brain – and often the lowest reptilian section thereof. Until we have truly incorporated the gift of women and the feminine dimension of our Christian faith, we will not be able to fully energise the life of the Church.”
All such claims that women are inferior to men and have been invisible in the life of the Church have no foundation in reality.
Many women in the history of the Church have been among the most exemplary models of the Christian life, the source of inspiration to countless souls, the moral backbone of families, and among the most effective saints and intercessors before God.
It was a woman, Saint Mary Magdalene, to whom the Lord first chose to reveal Himself in His Resurrection, and sent her to announce the Good News to His Apostles.
It was a woman, Saint Catherine of Siena, whom God chose to recall the Pope back to Rome from exile. It was a woman, Saint Gertrude the Great, to whom the Lord chose to reveal the most intimate and profound mysteries of His tender compassion, and which revelations have provided guidance and direction to countless souls and helped them arrive at sanctity.
It was a woman, Saint Margaret Mary, to whom the Lord chose to reveal the mystery of His most Sacred Heart. It was a woman, Blessed Anne Catherine Emmerich, to whom the Lord has given the most graphic and detailed visions and revelations of the past and the future.
It was a woman, Mother Mariana of Jesus Torres, whom the Lord chose as a victim soul in order to help alleviate the sufferings and crisis of the Church in the 20th century and beyond.
And not to mention the countless women who, through prayer, sacrifice, and intercession in hidden lives within convent walls, obtained untold blessings and graces for entire nations. Our Lady of Good Success revealed this little known truth to Mother Mariana of Jesus in a private visitation from heaven:
“No one on the face of the earth is aware whence comes the salvation of souls, the conversion of great sinners, the cessation of great scourges, the production and fertility of the lands, the end of pestilences and wars, and the harmony between nations. All this is due to the prayers that rise up from monasteries and convents.” (Our Lady of Good Success to Mother Mariana of Jesus, 1634)
The list goes on and on and on…
It was a woman, the Blessed Virgin Mary, whom God chose to be His Mother, through whom He took human flesh and became one of us, and suffered His Passion and Sacred Death to save us from our sins.
The dignity and majesty of the Holy Mother of God is without equal, and yet Christ did not choose her for the priesthood. She is far greater.
Saint John Paul II reminds us:
“Furthermore, the fact that the Blessed Virgin Mary, Mother of God and Mother of the Church, received neither the mission proper to the Apostles nor the ministerial priesthood clearly shows that the non-admission of women to priestly ordination cannot mean that women are of lesser dignity, nor can it be construed as discrimination against them. Rather, it is to be seen as the faithful observance of a plan to be ascribed to the wisdom of the Lord of the universe.” (Ordinatio Sacerdotalis, 1994)
To imply that women must be ordained to the ministerial priesthood in order to be equal with men, and lest “we impoverish ourselves as if we heard with only one ear, we saw with only one eye and we thought with only one half of the brain”, has no foundation in reality.
To imply and/or to suggest that women must be ordained to the ministerial priesthood buys into a Marxist type of vision of the world, in which relationships are defined by conflict theory. But this theory has no place in the Kingdom of God. The Lord created male and female equal in their dignity and complementary in their roles.
If we go back to the beginning we find that the Scripture testifies to this: “So God created man in his own image, in the image of God he created him; male and female he created them.” (Genesis 1:27)
Clearly the Scripture uses “man” in the generic sense of referring to both male and female.
The suggestion that women be ordained to the ministerial priesthood opposes itself to the teaching of Pope Saint John Paul II in which he clearly and unequivocally invoked his gift of infallibility in guarding against erroneous beliefs:
“Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church’s divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Lk 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church’s faithful.” (Ordinatio Sacerdotalis, 1994)
As if this were not enough, and given that certain reactions to Ordinatio Sacerdotalis “attempted to cast doubt on the definitive character of the letter’s teaching on the inadmissibility of women to the ministerial priesthood and also questioned whether this teaching belonged to the deposit of the faith” (Cardinal Joseph Ratzinger’s Cover Letter to Bishop’s Conference, 1995), the Congregation for the Doctrine of the Faith issued the following statement on 28th October 1995:
“Concerning the Teaching Contained in Ordinatio Sacerdotalis Responsum ad Dubium, October 28, 1995
“Dubium: Whether the teaching that the Church has no authority whatsoever to confer priestly ordination on women, which is presented in the Apostolic Letter Ordinatio Sacerdotalis to be held definitively, is to be understood as belonging to the deposit of faith.
“Responsum: In the affirmative.
“This teaching requires definitive assent, since, founded on the written Word of God, and from the beginning constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium (cf. Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium25, 2).
“Thus, in the present circumstances, the Roman Pontiff, exercising his proper office of confirming the brethren (cf. Lk 22:32), has handed on this same teaching by a formal declaration, explicitly stating what is to be held always, everywhere, and by all, as belonging to the deposit of the faith.
“The Sovereign Pontiff John Paul II, at the Audience granted to the undersigned Cardinal Prefect, approved this Reply, adopted in the ordinary session of this Congregation, and ordered it to be published. “Rome, from the offices of the Congregation for the Doctrine of the Faith, on the Feast of the Apostles SS. Simon and Jude, October 28, 1995.
“Joseph Card. Ratzinger, Prefect Congregation for the Doctrine of the Faith”
I have to add what is already evident to many: if anyone persists in contradicting what has been taught infallibly by the Pope then he/she not only attacks the Faith, but also undermines the teaching authority bestowed by Jesus Christ upon His Church.
Saint John Paul II in Ordinatio Sacerdotalis reminds us in most eloquent terms of the true perspective in which we ought to consider the role of women and men in the Church. Let us listen with our ears but also with our hearts to his profound message:
“The presence and the role of women in the life and mission of the Church, although not linked to the ministerial priesthood, remain absolutely necessary and irreplaceable. As the Declaration Inter Insigniores [Pope Paul VI] points out, ‘the Church desires that Christian women should become fully aware of the greatness of their mission: today their role is of capital importance both for the renewal and humanization of society and for the rediscovery by believers of the true face of the Church.’
“The New Testament and the whole history of the Church give ample evidence of the presence in the Church of women, true disciples, witnesses to Christ in the family and in society, as well as in total consecration to the service of God and of the Gospel.
‘By defending the dignity of women and their vocation, the Church has shown honor and gratitude for those women who–faithful to the Gospel–have shared in every age in the apostolic mission of the whole People of God. They are the holy martyrs, virgins and mothers of families, who bravely bore witness to their faith and passed on the Church’s faith and tradition by bringing up their children in the spirit of the Gospel.’
“Moreover, it is to the holiness of the faithful that the hierarchical structure of the Church is totally ordered. For this reason, the Declaration Inter Insigniores recalls: ‘the only better gift, which can and must be desired, is love (cf. 1 Cor 12 and 13). The greatest in the Kingdom of Heaven are not the ministers but the saints.’” (Ordinatio Sacerdotalis, para. 3)
There is much talk nowadays about finding yourself, knowing yourself, finding your true “self”? But what is self-knowledge?
“Know Yourself” was carved on the Temple portal at Delphi in ancient Greece, centuries before the birth of Christ.
Since that time, philosophers and thinkers and enthusiasts have been fascinated by this simple yet profound phrase [imperative], and have attempted to unravel all the depths of meaning that are hidden within it.
What does it mean to “know yourself”?
How would you go about finding self-knowledge?
What is the “self”, in the first place?
Is it the “soul”? Is it your “identity”?
Is it the knowledge of your own strengths, powers, and capacities?
Or is there more to it?
The search for self-knowledge is a search for the fulness of wisdom.
For it seems that self-knowledge, once discovered, would bestow all manner of wisdom and understanding, so that the soul would no longer falter, stumble, or digress from its glorious destiny.
The prize of self-knowledge promises to impart the fulness of wisdom to the soul and to set the soul firmly and irrevocably upon the path of peace, joy, and fulfillment.
But again, how does one find self-knowledge? The most straightforward and perfect way to find yourself is to first find the Lord—because your true identity is hidden in God.
When God created you, it was God’s “idea” of you that formed the blueprint for your own human nature, your gifts and attributes, and your destiny.
But what is the easiest way to find the Lord?
St Louis de Montfort taught that the easiest and most effective way to find Jesus is to give yourself totally and completely to our holy Mother Mary, to enter (through consecration) into the Immaculate Heart of Mary because no one knows and loves Jesus as much as His own Mother.
In fact, says Saint Louis, the Lord dwells in Mary as in His own Paradise.
When the whole universe could not contain the Lord, Mary was found to be His perfect home. Jesus is hidden in the holy Bosom of Mary more truly and perfectly than anywhere else in the universe—even more than in Heaven itself.
Therefore, the easiest way to find the Lord is in the Immaculate Heart of Mary.
Now there are two indispensable ways which enable us to enter the Immaculate Heart of Mary: the positive way (what to do) and the negative way (what to avoid).
1. Positive way:
Consecrate yourself to Mary. Set aside some time every day to contemplate her life.
Look to Mary, contemplate her life, virtues and deeds, relinquish your own thoughts and ways in order to contemplate her life more perfectly, let go of your own habits and reasonings in order to see her more clearly, and thus enter more fully and completely into her holy Bosom, her Immaculate Heart, for there you will find her Divine Son more easily and perfectly than in any other way, and, in finding Jesus, you will also find your true self.
The gift of Mary and the gift of the Holy Spirit are the greatest gifts which the Lord has given us. And the Holy Spirit loves to abide where His Immaculate Spouse Mary is honoured, loved and imitated. Mary is the easiest and most secure and most perfect way to find the Lord, as St Louis de Montfort proclaimed.
2. Negative way:
Turn away from sin, let go of anger, hatred and resentment, else you have already strayed from your true self. If you return evil for evil, if you hate those who hate you then you have effectively distanced yourself from the holy Mother.
If you participate in another’s sin, if you return evil for evil then you have effectively strayed from your true self.
And if perchance you have strayed from your true self then you are no longer grounded in the knowledge of your truest needs, your deepest desires, your greatest good, and an authentic knowledge of your true identity.
Therefore, return to the Immaculate Heart of Mary, for she loves to lead and guide all souls to her divine Son, Jesus Christ, with the unfailing power of her intercession, through the perfect virtue of her divine Love, and in her one and only Immaculate Heart wherein she adores and loves her Son and Lord unto the ages of ages.
St Paul who (before his conversion) was thrown off his horse by the glorious Light of the risen Christ, admonishes us: “Let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect.” (Romans 12:2)
One possible shade of meaning, among others, would be: “So I have to change the way I think.” But how can I change the way I think? How do I even begin to think differently? And the answer is not so obvious.
In a better translation of the Bible, it reads thus:
“Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect.” (Romans 12:2; RSVCE)
To be “transformed by the renewal of your mind” is an expression that is far more rich; it holds a meaning that is far more broad and deep.
So how can you be “transformed by the renewal of your mind”, you might ask? We know that the first step is to turn away from sin.
Sin darkens the mind. Whether you know it or not. Whether you believe it or not.
As St Paul wrote: “For although they knew God they did not honor him as God or give thanks to him, but they became futile in their thinking and their senseless minds were darkened.” (Romans 1:21)
And again: “And since they did not see fit to acknowledge God, God gave them up to a base mind and to improper conduct.” (Romans 1:28)
And again: “They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart.” (Ephesians 4:18)
Those who live in sin cannot see clearly. Their mind is darkened. That’s why Jesus taught us to follow Him: “The light is with you for a little longer. Walk while you have the light, lest the darkness overtake you; he who walks in the darkness does not know where he goes.” (John 12:35)
Aldous Huxley wrote: “The victim of mind manipulation does not know that he is a victim. To him, the walls of his prison are invisible, and he believes himself to be free.”
Just as the victim of mind manipulation “does not know that he is a victim”, so also he who lives in sin cannot see the darkness of his own mind.
But Jesus does not want us to be victims of sin and darkness. He calls to us from the deepest Love: “Come to me all who labour and are heavy burdened, and I will give you rest.” (Matthew 11:28)
“I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.” (John 8:12)
Having turned away from sin, the soul then needs to “draw near to God” (James 4:8); the soul must “grow in the grace and knowledge of our Lord and Saviour Jesus Christ.” (2 Peter 3:18)
To be “transformed by the renewal of your mind” is not something that you can achieve on your own strength. It can only be accomplished when you turn to God in faith and love.
As soon as you turn back to God in faith and love, God begins to enlighten your mind and to warm your heart, and to draw you ever closer to Himself in the spirit of prayer and loving communion with Jesus.
And when this happens, the soul is increasingly transformed into God’s likeness—not because the soul deserves to be raised to such union with God, but by the glorious power of God’s merciful Love: “And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the [Holy] Spirit.” (2 Corinthians 3:18)
And when this happens, the Lord increasingly imparts to us the same knowledge, wisdom, and understanding of His own mind: “For who has known the mind of the Lord so as to instruct him? But we have the mind of Christ.” (1 Corinthians 2:16)
Jesus said: “There is no problem or difficulty that cannot be solved or resolved by faithful persevering recourse to My Mother’s most holy Rosary. The Rosary is My Mother’s gift to the poor and to the simple, to the little ones who alone are capable of hearing the Gospel in all its purity and of responding to it with a generous heart.
“It is to such as these—the childlike and the weak, the poor and the trusting—that the Rosary is given. It is to such as these that the Rosary belongs.
“There are no sufferings that cannot be borne peacefully, so long as a soul is praying the Rosary. Through the Rosary, all the grace and power of My mysteries passes through My Mother’s Immaculate Heart into the hearts of the little ones who invoke her, repeating the angel’s “Ave” over and over again. There are illnesses that can be cured through the Rosary.
“There are clouds of darkness and confusion that only the Rosary can disperse, and this because it is My Mother’s favourite prayer, a prayer that originated in the heights of heaven and was carried to earth by My Archangel, a prayer echoed and amplified in the Church through the ages, a prayer loved by all My saints, a prayer of disarming power and of immense depth.
“There are those who find the Rosary difficult. The difficulty lies not in the Rosary but in the complexity of those who struggle to enter into its simplicity. Invite souls to the prayer of the Rosary; through it I will heal the sick of mind and body, through it I will give peace where there is conflict, through it I will make great saints out of great sinners, through it I will sanctify My priests, give joy to My consecrated ones, and raise up new vocations in abundance.
“Listen, then, to My Mother’s plea in so many places. Listen to her, take her plea to heart, pray her Rosary and, for you, as for her, My Father will do wondrous things.”
Words of Jesus to a Benedictine Monk in prayer.
From: “In Sinu Jesu: When Heart Speaks to Heart — the Journal of a Priest at Prayer.” 2nd December 2014
“So then, my son, tell all those that honour this Chaste Heart of mine they will receive the grace of my protection from all evils and dangers. For those who surrender to me will not be slaughtered by misfortunes, by wars, hunger, by diseases and other calamities, they will have my Heart as a refuge for their protection. Here, in my Heart, all will be protected against the divine justice in the days that will come. All who consecrate themselves to my Heart, honouring it, they will be looked upon by my Son Jesus with eyes of mercy, Jesus will pour out his love and will take to the glory of his Kingdom all those I put in my Heart.”
Prayer of Consecration to the Chaste Heart of St Joseph:
“O Blessed St. Joseph, tender-hearted father, faithful guardian of Jesus, chaste spouse of the Mother of God, I pray you to join with me in praising God the Father through his divine Son, who died on the cross and rose again to give us sinners new life. Through the holy name of Jesus, pray with me that we may obtain from the eternal Father, the favor we ask for [Consecrate me in your most Chaste Heart and in the Immaculate Heart of Mary, and adopt me as your own child, as truly as Jesus became your adopted Son]. We have been unfaithful to the unfailing love of God the Father; beg of Jesus mercy for us his brothers and sisters. Amid the splendors of God’s loving presence, do not forget the sorrows of those who suffer, those who pray, those who weep. By your prayers and those of your most holy Spouse, our Blessed Lady, may the love of Jesus answer our call of confident hope. Amen.”
Jesus Risen 