Religion

April 28 marks the celebration of St. Louis de Montfort.

Dear Friend,
I wish to discuss dating with you. However, I first want to acknowledge a simple yet frequently overlooked reality: Dating doesn’t simply occur on demand. Many people, at various points, desire to pursue a romantic interest—whether a particular “interest” or not—but cannot just will it into existence. After all, we are not addressing the logistics of pet ownership, as acquiring a pet is something you can often do at any moment you wish. When we discuss dating, we are referring to the process of forming a bond with another individual who, unlike a pet, needs to be a willing and engaged partner. There is no shop for “potential dates” situated beside the pet store in the shopping center. Please understand that I recognize this.
That’s an unusual yet sincere way to start a letter of this nature. However, upon reflection, we have already started to explore what dating entails and what it doesn’t encompass. It isn’t about you acquiring something. Instead, it’s about you openly participating in something that another person is also willingly engaging in. What you are both partaking in is discovering, appreciating, and wishing well for one another. That’s my uninteresting definition of dating: a mutual connection focused on learning about, enjoying, and wanting the best for someone else.
(By the way, I would never succeed as a producer of “The Bachelor.”)
I often applied significant pressure to every romantic involvement I encountered, starting with fleeting infatuations in middle school. Hidden in my thoughts was the belief that for a relationship to be deemed successful, it needed to become increasingly intense and endure indefinitely. Any bond that didn’t last eternally was regarded as a failure. Any connection that didn’t grow in intensity was viewed as stagnant. With such ingrained beliefs, you’re not genuinely engaging with another individual; you’re engaging with a collection of expectations and covertly imposing secret standards on the other person.
Key points to keep in mind
Keeping secrets is where the decline of relationships often starts. Therefore, it’s fair to assert that the primary aspect of dating is committing to honesty. This does not equate to being brutally honest, where one feels obliged to share every thought or feeling, including whether their laughter bothers you or if they don’t appear great in their favorite outfit. Honesty involves maintaining transparency. Value the other person sufficiently to allow them to feel comfortable around you, never giving them cause to doubt your sincerity. Additionally, value yourself enough to truly express your thoughts and feelings, rather than merely portraying an image that doesn’t reflect your true self or beliefs.

“What are you sacrificing for” Lent?” For numerous Catholics, this inquiry seems to arise almost instinctively — often even before the final box of Christmas decorations has been put away and stored. Having spent the majority of my life within that group and among those individuals, I believe it’s due to the fact that Lent can resemble a contest, a 40-day spiritual race featuring victors and defeated.

Every Ash Wednesday, it appeared to me, the church cast personal sanctity down like a challenge. The objective, I believed, was to embrace the test and do all I could to succeed in accomplishing it. My inherently competitive spirit signifies that I have consistently been eager to accept nearly any challenge. Practicing the faith was no different.

Raising the stakes during Lent

That’s one reason I concluded that the more challenging and exhausting Lent was, the more beneficial it would be. It was a question of straightforward reasoning. If fasting on Fridays showed my devotion to God; therefore, fasting on Wednesdays and Fridays would enhance that even further. If praying one novena was valuable, then doing two or three must be even more advantageous. Each time I learned of another’s sacrifice, I would challenge myself to do more. If someone was abstaining from coffee, I’d pledge to only drink water. When someone I was acquainted with would forego chocolate (and there was always at least one), I’d strive to eliminate all sweets. There were years when I even placed pebbles or toothpicks in the bottoms of my shoes throughout the season. Nothing was excessive for me.

The esteemed Dominican theologian St. Thomas Aquinas was canonized 700 years ago, on July 18, 1323, by Pope John XXII. In honor of St. Thomas’s feast day, which is celebrated on Jan. 28, here are 10 quotes to enhance your understanding and appreciation of the theology of this Doctor of the Church.
1. Regarding the essence of companionship
“It is inherent in friendship that it is not unnoticed; otherwise, it would not constitute friendship, but simply goodwill. For a genuine and strong friendship, the friends require a reciprocal affection for one another; this reciprocity renders it genuine and robust. Our Lord, wishing for perfect friendship among his followers and disciples, imparted this command of mutual love: whoever reveres the Lord aligns his friendship properly (cf. Sir 6:17).”
— Analysis of the Gospel of John, c. 13, l. 7
2. The suffering of Christ was the most appropriate means of freeing us from sin.
“That individual was saved through the suffering of Christ, and numerous other factors, in addition to freedom from sin, contributed to humanity’s salvation. Firstly, an individual becomes aware of how deeply God cares for him, which encourages a reciprocal love for God, and this represents the fulfillment of human salvation; thus, the apostle states: ‘God commendeth His charity towards us; for when as yet we were sinners … Christ died for us’ (Rom 5:8).”
— Summa Theologiae, III, q. 46, a. 3
3. Is the mercy of God in conflict with justice? Absolutely not!
“God demonstrates mercy, not by contradicting His justice, but by performing acts that exceed justice; thus, a person who compensates another with 200 pieces of money, despite only being indebted 100, does not violate justice but acts generously or compassionately. The situation is similar for someone who forgives an offense directed at him, for in pardoning it, he can be considered to offer a gift. Therefore, the Apostle refers to remission as forgiveness: ‘Forgive one another, as Christ has forgiven you’ (Eph 4:32). Therefore, it is evident that mercy does not undermine justice; rather, it represents its entirety in a certain manner. Thus, it is stated: ‘Mercy exalteth itself above judgment’ (Jas 2:13).”
— Summa Theologiae, I. q. 21, a. 3, ad. 2

(OSV News) — Following the celebration of Jesus’s arrival through posadas, live Nativity scenes, Midnight Services and Nochebuena (Christmas Eve) customs, countless Latinos in the United States will carry on the Christmas season through festivities. Epifanía, or Epiphany.

Epiphany, or “the revelation of the Lord,” honors Jesus revealing himself to the entire world, stated Alejandro Aguilera-Titus, assistant director of Hispanic affairs for the U.S. Conference of Catholic Bishops’ Secretariat for Cultural Diversity in the Church.

In numerous parishes, there are performances of the “Wise Men from the East” bowing before the infant in Bethlehem, as narrated in the Gospel of St. Matthew. These Three Kings or Magi — commonly referred to as Melchior, Gaspar (or Caspar) and Balthasar — serve as a reminder for all to take a moment to reflect on the love and compassion of God manifested in the Christ Child.

As the silhouettes of the Magi draw near the manger, it becomes evident — particularly to the younger ones in the household — that Jesus is “the king of kings,” stated Aguilera-Titus.

J.K. Rowling, the writer of the popular “Harry Potter” series, is facing extensive backlash on social media for the second time in half a year. What prompted this uproar? A clever tweet highlighting that the term for “individuals who menstruate” is “women,” followed by a daring essay asserting that “sex is real” and that only biological females are classified as women. She further expressed on Twitter: “If sex isn’t real, there’s no same-sex attraction. If sex isn’t real, the lived experiences of women worldwide are invalidated. I know and care for trans individuals, but dismissing the notion of sex eliminates the opportunity for many to discuss their lives meaningfully. Speaking the truth is not an act of hatred.”
Six months ago, Rowling sparked outrage on Twitter by supporting Maya Forester, a female academic in the U.K. who was dismissed for stating that “sex is real” and “transwomen are men.” An employment tribunal determined that Forester’s “absolutist perspective that sex is unchangeable” was “not deserving of respect in a democratic society.” For these actions, Rowling has faced severe public backlash and has been metaphorically executed. She is a continual target of mob animosity, enduring horrific threats and explicit messages. To her credit, Rowling remains steadfast and asserts that she will not be silenced.
In a comprehensive essay, she articulates her stance that “we are currently experiencing the most misogynistic era I’ve encountered. In the 80s, I envisioned that my future daughters, if I were to have any, would enjoy a far better existence than I ever did; however, due to the backlash against feminism and an online culture inundated with pornography, I feel that conditions have deteriorated considerably for girls. I have never witnessed women being belittled and dehumanized to this extreme before. … I want trans women to feel secure. Nevertheless, I do not wish to compromise the safety of natal girls and women. When you widely open the doors of restrooms and changing facilities to any man who claims or feels he’s a woman — and, as I’ve mentioned, gender confirmation certificates can now be issued without any requirement for surgery or hormones — then you invite any and every man who wishes to enter. That is the straightforward reality.”

Question: The phrase “non serviam” has been linked to Satan and his reply to God upon being expelled from heaven. Is this found in the Bible? If not, where did this originate?
— Deacon Paul VanHoudt, Erie, Colorado
Answer: The declaration “non serviam” (“I will not serve”) is linked to Satan by tradition; it does not appear in the Bible. Yet, it embodies the basic attitude of all demons who, due to arrogance, refuse to comply, will not be “directed.” It is also the primary temptation that Satan presented to Adam and Eve, namely, that they should not allow God to dictate their actions and that they should aspire to be like gods (cf. Gn 3:1-5).
Regarding the conflict you reference, it is said that a battle took place in heaven when Lucifer (Satan) opposed God’s intentions for the Incarnation. This conflict occurred well before the biblical age, yet its precise timeline remains uncertain. It is believed that a third of the angels allied with Lucifer in this uprising. St. Michael and the righteous angels retaliated, resulting in Lucifer and his followers being expelled from heaven and descending to earth. They transformed into “demons.” This is the commonly recounted traditional narrative.

Question: I am currently engaged with a book on Catholic moral theology. Within its pages, it references a famous theologian from the 20th century who states: “Pursuing pleasure and satisfaction in (sexual) relations is incorrect. … it represents an inherently immoral aspect, a kind of necessary wrongdoing. Nonetheless, this wrongdoing must be accepted since it cannot be eradicated.” My inquiry is how, within a legitimate biblical marriage, is it considered wrong to take pleasure in the act of intimacy between a man and woman? Are they expected to act as if it is not an extremely enjoyable experience?
— Name, location withheld
Answer: It is not malevolent, and partners are not obligated to engage in what would be challenging or perhaps unfeasible. I will not refer to the “renowned theologian” or the text you cite since I am skeptical about the authenticity of the quotation in that text and, because of the references to the eclipses and the absence of more detailed citations regarding its origin, I am unable to confirm it or consider it within the broader context. However, as mentioned, it does not align with Catholic doctrine.

Nearly 20 years have passed since Mel Gibson’s groundbreaking movie “The Passion of the Christ” debuted. It garnered massive success upon its release in theaters but also incited waves of controversy, and it remains a divisive film to this day. Two specific issues particularly prevent viewers from engaging with the movie: the claim that it’s exceedingly violent, and the allegation that it’s antisemitic.
I would like to begin by stating that I am a Catholic who values my Jewish heritage, and because of this, I regard antisemitism — particularly that which occurs among Catholics — with utmost seriousness, feeling a specific responsibility to address it. Additionally, I typically avoid violent films. I consider them unpleasant, and I believe they can dull the moral sense and promote a lack of respect for human dignity.
I hadn’t intended to view this film. However, individuals whom I respected spoke of it so favorably that I ultimately decided to watch it with considerable apprehension, curious if the claims were valid. Since then, I have seen it multiple times. Here is my opinion on it.

I didn’t witness any brutality that existed merely to display violence. It was a challenging experience to observe, and that was intended.

Is it gratuitously violent?
Inherently, no. Undoubtedly, a portion of the audience enjoyed the cruel violence and vivid bloodshed it depicts, and certainly this element is why certain individuals are so fond of it; however, I’m also fairly certain that some came for the bloodshed and encountered more than they anticipated. Yet, I don’t believe the violence served merely as a lure to deceive gore-loving viewers into an enlightening film. It serves as a means to convey just how incomprehensibly shocking the crucifixion, the killing of God, truly was.
Gibson is certainly not the initial to depict the passion and death of Jesus in grotesquely heightened terms, as even if we struggle to comprehend the spiritual terror of the event, we can still experience the physical dread and build upon that. While it’s not essential to portray the crucifixion in such a vivid manner, it isn’t unjustifiable or inherently unsuitable; plus, it serves a function beyond merely satisfying the audience’s thirst for violence.
For example: Following the infamous endless whipping scene, there is a breathtaking overhead shot of Jesus’ blood spread across the courtyard. An unimaginable volume of blood. Pilate’s spouse emerges with a bundle of clean cloths and nervously presents them to Mary and Mary Magdalene, as the two descend onto their knees and start to meticulously soak up every single drop. An unfeasible endeavor. That moment has led to a lasting shift in my perspective, altering the phrase “precious blood” from a devout platitude into a core truth that reshaped my approach to the Eucharist.

Is it wrong to gossip if the information is accurate? That doesn’t violate the Eighth Commandment, does it? The one that prohibits giving false testimony against your neighbor?
False testimony, not good. Alright. However, a genuine narrative … let’s see. This appears to have some potential.
Maybe the issue lies with the term “gossip.” So let’s use “share” instead. Is it wrong to share if the narrative is accurate? I don’t want to come off as overly sanctimonious, but as Catholics, aren’t we obligated to convey the truth?
Hold on! Could this imply that spreading rumors … um … conveying the truth is the appropriate action? Should we even label it sacred!? Let’s examine what the Catechism of the Catholic Church states regarding the Big VIII:
“The eighth commandment prohibits the distortion of reality in our interactions with others. This ethical directive arises from the calling of the holy community to testify to their God, who embodies the truth and desires the truth. Violations of the truth communicated through speech or action signify a rejection of dedication to moral integrity: they represent essential betrayals of God and, in this light, they weaken the bases of the covenant.” (No. 2464)
So refrain from lying. Okay. Even though “lie” seems severe. Let’s refer to it as providing “false truth.” However, if you possess information that is accurate — and, if you’re fortunate, it’s something particularly intriguing — then you can let it out. Correct? Incorrect.
Transgressions against the eighth
Returning to the Catechism (No. 2477), it further states:
1. “Honoring the dignity of individuals prohibits any behavior or statement that could unfairly harm them. He [a gossiper] is held accountable:
“– of hasty conclusions who, even implicitly, takes as fact, without adequate basis, the ethical wrongdoing of a neighbor;”

I have not yet watched Christopher Nolan’s blockbuster “Oppenheimer.” However, #CatholicTwitter has advised me that, prior to my decision, I should take into account the movie’s sexual elements, particularly nudity. What #CatholicTwitter has not provided is a thorough Catholic perspective on the matter of nudity in films in a broader sense.
The uproar started with the assertion that no Catholic, especially clergy members, ought to witness “Oppenheimer” because of the existence of nudity. The reaction to such a simplistic assertion was unsurprisingly intense — and unsurprisingly simplistic. Two main counterarguments emerged. The first was a straightforward reference to the Vatican’s collection of art. The second indicated that the depiction of sexuality in films was akin to the depiction of violence in films. The underlying message, in both instances, was that the individual who posted originally was being hypocritical if he failed to denounce nudity in the Vatican Museum and violence in movies equally.
These are reasonable arguments, yet they are far from conclusive. Nudity at the Vatican Museum suggests that depictions of nudity in art are not inherently and universally inappropriate. It does not specify whether it is advantageous in specific instances. Certainly, significant differences exist between how the nude human body is presented in traditional art versus modern cinema — or even among various contemporary films. Moreover, as supporters of the original post noted, the depiction of violence in films is crucially distinct from that of nudity — the violence is acted out. Nonetheless, while this argument holds merit, it does not provide a conclusive answer either. Just because something is simply acted does not inherently validate its representation in particular situations.

Question: I recently came across a video featuring a well-respected, prominent priest who expressed the view that uttering “Oh my God” constitutes a mortal sin, as it employs God’s name in a frivolous or empty manner. Conversely, I encountered an article by another reputable priest who stated, “Although it is morally questionable to carelessly utter the name of God, it does not reach the threshold of a grave sin.” I also ponder whether it can be considered mortal even when it is expressed not out of anger or disdain towards God, but rather as a sign of joy and delight. Is saying “Oh my God” truly a mortal sin?
— Michael Quigley, via email
Answer: From an objective standpoint, it can constitute a mortal sin. Nevertheless, this does not imply that every instance of exclaiming “Oh my God” is a mortal sin. To engage in a mortal sin necessitates that the matter is serious, and that the individual, with awareness and full understanding of its wrongness, deliberately chooses to commit it anyway.

For many of us, stepping into our parish church feels like coming home. We are familiar with the layout, the images on the walls, the furnishings, and our preferred pew. Even when we visit a different church, the environment is so akin that we do not feel out of place.
Every one of the items and the environment within our Catholic churches serves a function and carries a history. Below is a summary of certain sacred spaces, items, and the surrounding atmosphere.
May we constantly pursue the wonders, splendor, and affection of Christ present in our holy space.

Assembly Area (Narthex)
The meeting area, often referred to as the narthex, serves as the location where the congregation exchanges greetings both before and after Mass. It lies between the exterior entrance of the church and the interior doors that lead into the worship space. This is the spot we are greeted every Sunday, where baptisms, funerals, and weddings commence; it is also where we queue for processions and collect palms. Additionally, it offers space for religious publications and for parish announcements or exhibits.
In the early days of the Church, the narthex served as a waiting area for those who were unbaptized and for penitents who were not permitted to enter the worship area and were unable to partake in any part of the Mass. Over the centuries, the limitations regarding Mass participation have been eased, yet the term “narthex” endures.
In the assembly area, we, at least in thought, cast aside our worldly habits, recognizing that we are on the verge of stepping into sacred territory and that our mindset, physical demeanor, and even our clothing convey the sanctity present.
* The word “narthex” in Greek means “giant funnel.”
1. Nave
The section of a Catholic Church where laypeople pray and engage in worship is referred to as the nave. The term “nave” is derived from the Latin “navis,” signifying ship. We, the congregation of God, are viewed as travelers on a vessel heading towards heaven. The nave is not merely a gathering area but a space for reverence; the assembly is not just an audience but active contributors to the Holy Sacrifice of the Mass.
In the majority of churches today, the nave is occupied by pews or chairs. This has not always been true. For more than 1,000 years, churches lacked seating for the congregation; the worshippers primarily stood or knelt throughout the Mass. They not only stood but also were divided by gender. Typically, men were positioned on the right side facing the altar, while women were on the left.
It was not until the 13th century that the use of pews or benches gained prominence; even now, there are Catholic churches that lack seating, except for a few reserved for the elderly and the sick. Parishes quickly realized that pews represented a costly addition, and the expense of installation was transferred to the congregation. Pews were either purchased or rented by the faithful and often considered the property of an individual or family. This concept endured for centuries. Nowadays, we may contribute to the renovation or installation of pews, but we do not possess a specific pew (though many of us prefer to occupy the same spot at each Mass).
* The separation of men and women continued in some Catholic churches up through the 20th century.
2. Sanctuary
“They shall create a sanctuary for me, so that I may reside among them” (Ex 25:8).
The sanctuary is the space, typically elevated, at the front of the church where the altar, the ambo, the celebrant’s seat, and, in numerous churches, the tabernacle are situated. Divided from the nave, this area evokes the Holy of Holies, which refers to the inner sanctuary of the temple mentioned in the Old Testament. Notably, the altar and tabernacle were introduced into the Church centuries apart.

The General Instruction of the Roman Missal describes the sanctuary as “the area where the altar is located, where the word of God is announced, and where the priest, the deacon, and other ministers perform their roles” (No. 295).
* The sanctuary’s elevation above the nave floor serves to enhance the view of the laity but also exemplifies a special, sacred place
3. Altar
The altar serves as the focal point, the most crucial element of the church to which all else is subordinate. Each Catholic church is constructed with the altar as its primary purpose. Altars have been integral to religious rituals since ancient times, even prior to the establishment of churches; the term altar comes from a Hebrew word that translates to “place of sacrifice.”
Deep into the fourth century, there were no churches or public worship. Christians conducted their religious ceremonies away from the Roman occupiers in locations such as private residences. Frequently, the altar consisted of a basic wooden table or chest.
The upper section of the altar, referred to as the mensa, a Latin term for table, has historically been constructed from stone. The altar is blessed by a bishop and transforms into the emblem of Christ: “The stone that the builders rejected has become the cornerstone” (Mt 21:42).
The Catechism of the Catholic Church describes the altar as follows: “At the altar, which is the focal point of the church, the sacrifice of the cross becomes present through sacramental symbols. The altar also serves as the Lord’s table, inviting the People of God” (No. 1182). Here lies Mount Calvary for us; here as well, the bread and wine are transformed into the body and blood of Christ.
* In the early Church, altars were built on the sites of martyrs’ graves. As more churches were built, relics were contained in or buried under altars, a practice that still occurs today.
4. Tabernacle
Given that there were no churches in those early centuries, Christians lacked a dedicated tabernacle. Nonetheless, similar to present times, they were careful in safeguarding the Blessed Sacrament. There is some indication that after their divine services, Christians would take the consecrated bread home and consume it throughout the week. By the fourth century, when the construction of churches commenced, any reserved hosts were stored in various rooms of the church, including an area that later became known as the sacristy. Theft, pilferage, or even worse was a significant concern, particularly after the Protestant Reformation, when acts of violence were directed against the Catholic Church.
The structure of the tabernacle gradually progressed, and by the 16th century, tabernacles resembling those we currently have were being utilized. Canon Law outlines the guidelines for the positioning of the tabernacle: “The tabernacle in which the Blessed Eucharist is stored should be located in a prominent place within the church or oratory, a location that is visible, appropriately decorated, and conducive to prayer” (No. 938.2). As permitted by Church regulations and sanctioned by the local bishop, some churches opt for a distinct chapel to hold the tabernacle. The current trend is to maintain the tabernacle near the altar.
* Wherever located, the tabernacle is always locked and immoveable in order to protect the Eucharist.
5. Sanctuary Lamp
In each Catholic church, there is typically a noticeable lamp or candle alight in front of the tabernacle. This is the same illumination that the Magi pursued until they discovered the infant Jesus in a stable. This constant light continues to call out to every one of us. We instinctively seek out the dancing flame as we step into the church. Our mindset and behavior shift upon realizing that we are in the abode of the living God. The flame represents his presence and serves as a symbol of our everlasting love for the Lord, which will never fade away.
Referred to as the sanctuary lamp, it was initially utilized in the 13th century, and Canon Law 940 mandates that the lamp must remain lit at all times. This everlasting light is referenced in Leviticus 6:6 when addressing the fire for burnt offerings: “Fire shall be kept burning upon the altar continuously; it shall not go out.”
* The flame of the tabernacle lamp is purposely transferred from candle to candle beginning with the fire lit at the Easter Vigil Mass.
6. Ambo
Throughout the Mass, the ambo serves as the central feature for the Liturgy of the Word. This particular tall, raised lectern is where “only the readings, the responsorial psalm and Easter proclamation (Exsultet) are to be declared; it can also be utilized for delivering the homily and for stating the intentions of the prayer of the faithful” (General Instruction of the Roman Missal, No. 309). The arrangement and positioning of the altar and ambo highlight the intimate connection between the Liturgy of the Word and the Liturgy of the Eucharist: from the sacred altar, we receive the body and blood of Christ, and from the ambo, Christ’s sacred teachings. In this context, the ambo, similar to the altar, is not merely a physical object but a hallowed space.
The General Instruction of the Roman Missal additionally states: “The reverence for the word of God necessitates that the church possesses a setting that is appropriate for the announcement of the word, and to which the focus of the entire assembly of the faithful instinctively shifts during the Liturgy of the Word.”
After the fourth century, when the persecution of Christians ceased, churches were constructed and fashioned with an ambo or elevated platform, facilitating better acoustics for the congregation. By the ninth century, the pulpit took the place of the ambo and was situated either in the sanctuary or the nave.
* Typically, early Church ambos had steps going up each side with an area at the top big enough for the reader and servers with candles to stand.
7. Celebrant’s Chair
Throughout the Mass, the priest symbolizes Our Lord Jesus, persona Christi, which is why the priest’s chair is always distinct from other seating in the church. This chair is not crafted as a throne for a monarch; it is not luxurious or royal, yet it is clearly set apart from other chairs in the sanctuary and identified as the seat of the individual who guides the congregation. The chair is consistently positioned to be visible from the nave. “The chair of the priest celebrant must signify his office of presiding over the gathering and directing the prayer” (GIRM, No. 310).
* In a cathedral, the chair is known as the cathedra. This chair is from which the bishop exercises both his teaching authority and role as a successor of the apostles.
8. Pictures, Sculptures and Artifacts
Statues and images of Jesus, the Blessed Virgin Mary, and the saints embellish almost every church. Catholics do not pray to or adore statues; instead, we honor, we appreciate, respect, and strive to model ourselves after the person represented in the statue. We worship our living Lord, Jesus Christ, not his representation. The saints shown in our churches led lives of remarkable virtue and are now in heaven, where they can advocate for us before God.
The sculptures, images, and even the stained-glass artworks convey stories of Jesus and the Holy Scriptures. These visual representations have historically served as a vital educational resource, particularly during the initial 1,500 years of Christianity when a limited number of individuals could read.
Relics are regarded in a comparable manner, best articulated by St. Jerome (340-420): “We do not worship, we do not adore, for fear that we might kneel before the creation instead of the Creator, but we honor the relics of the martyr to improve our adoration of Him whose martyrs they represent.”
* The Second Council of Nicea and the Council of Trent reiterated that the faithful venerate the person represented by the image and not the image itself.
9. Baptismal Font
Baptism serves as the entrance to all the sacraments of the Church. The baptistry or baptismal font is an integral element of each Catholic Church and is positioned in a way that allows the congregation to partake in the baptismal rite.
Certain fonts resemble expansive basins filled with freely moving water and are typically located as you enter the nave; others are more diminutive and situated in various areas.
The initial adherents of Christianity were immersed in rivers, streams, public baths, and some were even baptized in the catacombs. Generally, it was not until the fourth century, with the establishment of churches, that baptisms began to occur indoors.
Throughout the centuries, right up to the present, the vessel employed for baptisms has been consistently downsized. The document “Built on Living Stones” by the U.S. Conference of Catholic Bishops states for every parish that, “A single font that can serve for both infant and adult baptisms represents the unified faith and baptism that all Christians possess.”
* The Church today approves the use of either triple immersion for baptism or the pouring of water three times over the candidate’s head.
10. Easter Candle
The Easter (or Paschal) candle is positioned close to the baptismal font, except during the Easter season, when it is situated next to the ambo. Dating back to around the fourth century, this sizable candle symbolizes the light of Christ, and a fresh Paschal candle is consecrated during each Easter Vigil. It is ignited for every baptism, and the flame, representing the light of Christ, is passed to a candle presented to the baptized person or to an adult family member when a child is baptized.
* The Easter candle is also lit during a funeral, recognizing that the deceased shared in the death and resurrection of Jesus at their baptism.
11. Sacristy
From the Latin word sacristra, signifying a chamber adjacent to the sanctuary or church entry, this space holds the bread and wine, holy vessels, the texts, the garments, and all items necessary for the Mass celebration. It is where priests and ministers put on their vestments. The sacristy has been a component of the church since the earliest public worship venues were established in the fourth century. This is also where the sacred vessels are washed after Mass.
* In most sacristies there is a sacrarium, a sink that drains directly into the earth where water from cleaning the vessels is poured.
12. Stations of the Cross
In almost every Catholic Church, 14 Stations of the Cross adorn the walls of the nave. We can accompany Jesus on his painful path from Pilate’s residence to his execution on Calvary that initial Good Friday. We pause at each station reflecting on the historical or customary occurrences that happened at that specific location. This widely embraced devotion developed over numerous centuries. Although many Catholics engage in this practice every Friday of Lent, the stations are accessible for us to “walk” at any moment.
The document “Built on Living Stones” from the U.S. Conference of Catholic Bishops says: “Historically, the stations have been placed along the walls of the church’s nave, or, in certain cases, around the assembly area or even the outside of the church, transforming the devotion into a genuine journey.”
* The Stations of the Cross varied in number until Pope Clement XII (r. 1730-40) settled on 14 and identified the events associated with each station.
13. Repository for Sacred Oils
Every church maintains sacred oils for various rites. Each year, during Holy Week, the bishop blesses new oils at the chrism Mass, after which they are sent to parishes. The oils include: the oil of the catechumens, the oil of the sick, and the chrism. These are stored securely in an ambry, a term from French that means wall safe or cupboard. Our Catechism states, “The sacred chrism (myron), utilized in anointings as the sacramental sign of the seal of the gift of the Holy Spirit, is customarily kept and honored in a protected location within the sanctuary. The oil of catechumens and the oil of the sick may also be placed there” (CCC, No. 1183).
* Today the ambry takes different forms and shapes and often is located near the baptismal font.
14. Confessional(s)
The earliest Christians admitted their transgressions directly to a bishop within his church and occasionally to the entire congregation. Public confessions did not last long and were discontinued by Pope Leo I (r. 440-461), who stated: “It is sufficient that the guilt which individuals carry on their consciences be revealed to the priests alone through private confession.”
In-person confession, generally performed while kneeling before a priest or sitting beside him, was the custom until the medieval period when a partition was established between the confessor and female penitents. This development ultimately resulted in the emergence of the confessional booth in the 16th century, which featured the screen barrier, and from that point until the Second Vatican Council, confessions were predominantly anonymous. In 1974, the Church presented a new confession format, advocating for a reconciliation space rather than a confessional booth. Penitents now had the option to confess either face to face or behind a partition.
* Parish penance services, primarily held during Lent and Advent, are products of Vatican II.

Large families seem quite crazy to me. I have found myself wondering, “Goodness, how does she manage it?” when I observe a young mother encircled by toddlers, all of them hopping up and down while chattering and vying for her focus. Occasionally, I pause and subtly tally the number of tiny heads that are part of the group, and I experience a small epiphany. Five, six, seven ….
… Oh. I actually had even more children than that.
However, it certainly appears overwhelming from the outside. It is quite a bit. ANY number of children is considerable! One child is a handful! Yet, there were 10 in total. It’s no surprise that people were constantly gazing at us. I understand now. Some of my children have left home, and none are particularly young anymore, and although I haven’t fully transitioned to being an empty nester, I’m far enough along to perceive it from a distance. I recognize how we seemed to others when we were truly in the midst of it: lovely, but undeniably quirky.
A group of persons
One reason for this is that, from an external perspective, a large family appears precisely that way: a big family. A household. If you recognize a handful of prominent families merely by appearance, and not on a personal level, you likely refer to them as “the one with all the noisy, red-haired children” or “the one whose members resemble farmers.” More than a few individuals have remarked that we’re “that family with all the hair,” which I completely understand is not the most negative way we could be characterized.

Before Jim Wahlberg could officially purchase a beer, he found himself incarcerated in a Massachusetts state prison due to armed robbery.
“I found myself in and out of detention facilities, group homes, transitional housing, all by the time I turned 11,” Wahlberg recounted while reflecting on his chaotic upbringing in Dorchester, a blue-collar area in Boston.
By the time he reached 22, Wahlberg was already on his second prison term for a burglary. A meeting with St. Teresa of Calcutta, who toured the state prison in 1988, signified the start of Wahlberg’s journey towards sobriety, transformation, and redemption.
“That was extremely impactful, and a pivotal moment in my life,” Wahlberg, 55, shared with Our Sunday Visitor during a recent chat.
Wahlberg also recounts that tale in his latest memoir, “The Big Hustle” (OSV, $27.95), which is set to be launched on Sept. 4.
A tattoo on his right bicep — 5-9-88 — signifies his sobriety date. Ranked just after God, Wahlberg attributes his survival to Alcoholics Anonymous.
‘Being less than’
Alcohol loomed large over the Wahlberg household during the 1970s and ’80s. Wahlberg, the fifth of nine siblings, recalls his father as a diligent yet emotionally detached presence who consumed alcohol excessively and wagered almost every day.
“Alcohol is a ruler in the household of a person with alcoholism,” Wahlberg stated.
Courtesy photo
Wahlberg was raised alongside his brothers, including Donny and Mark — both of whom later achieved fame as recording artists and actors — in one of the less affluent, more racially divided areas of Boston. The community was predominantly Irish-Catholic, sustained by strong parishes that helped foster a sense of unity.

There was a video present, but the photographs were sufficient to observe.

During an April morning in Queens, New York, a 68-year-old female was climbing the steps outside an Orthodox church when a 16-year-old boy, who had been trailing her, quickly passed her. Surging ahead of the woman, he leaped to the top of the stairs and then pushed her down to the concrete ground below.

It was not hard to envision the terrible thump and snap of a skull breaking.

While the woman lay wounded and still, the boy — indeed, he remains just a boy — rummaged through her coat pockets, took her handbag and her keys. He then reportedly fled in her vehicle (which was older than he), abandoning his victim in a puddle of blood.

Whether she was living or deceased appeared to have no significance to him.

Early reports suggested that the individual, Jayvaun Prince, already possessed a criminal record with several arrests for theft and minor assaults, and that he was believed to be involved in the intimidation and theft from another elderly woman the prior week.

This represents a single instance of terror in a city where the shocked inhabitants are — similar to those in other American metropolises — gazing in disbelief at the rapid deterioration of the societal fabric unfolding around them.

We watch in dread at these occurrences, coupled with the strangely apathetic policies from our chosen representatives that facilitate them, and we understand intuitively that action is necessary. It’s what we tell ourselves or each other: “Action is required! Someone must take action!”

Then we flip the page, or our thoughts momentarily pause as our fingers glide down to whatever was recently shared on social media.

We seldom view ourselves as the “someone” who could potentially play a role in the “something” that requires attention. In reality, we’re not pondering it long enough for that idea to rise to the surface. As a society, we have cultivated matchstick attention spans that ignite quickly and then extinguish in moments.

Hardly anything is truly penetrating our awareness these days. Conflict, societal turbulence, foolish films, political deceit, unresolved religious controversies — nothing resonates past the flicker, beyond the fleeting moment of screen activity.

In the meantime, the cost of our negligence increases, and its arrival approaches with each passing day.

A service member of pro-Russian troops stands in front of the destroyed administration building of Azovstal Iron and Steel Works in Mariupol, Ukraine, in 2022. Many Ukrainians are holed up in the plant, taking shelter from Russian shelling. OSV News photo/Chingis Kondarov, Reuters

Rediscovering shame and guilt

There could still be a method to change course — a way to redirect the concerning path of our community — but it will necessitate aspects that we, as a culture, increasingly appear to lack: concentrated attention, compromise, imaginative thinking regarding accountability, and, most notably, a readiness to revisit and value what we once dismissed as extraneous: sensations of shame, or even — should I say it — guilt, which serve as pathways to thoughtful and genuine remorse.

A recent article in The Wrap uncovered that the specific two feelings, shame and guilt, were intended to be personalities in the anticipated 2024 Pixar movie “Inside Out 2,” which gives identities to the emotions experienced by a 13-year-old girl. Shame and Guilt, however, were removed from the completed version. “It was not enjoyable to view,” the director commented. “It felt too burdensome.”

Those feelings have been removed from society as well, as they truly are burdensome. In the 21st century, no one desires to confront anything that brings forth negative emotions about ourselves, particularly if what we are facing is our own reluctance to be humbled and the state of our needy and inadequate inner lives.

Upon coming across the article on social media platform X, Catholic author and speaker Leah Libresco Sargeant observed that our hesitation to acknowledge shame and guilt “truly undermines shame as a motivator for repentance and healing. It’s a comfort as a parent to observe children grasping the pain they cause others and wishing to rectify it versus rushing forward unmindful.”

“For I was hungry, and you provided me food; I was thirsty, and you offered me drink; I was a stranger, and you welcomed me; I was naked, and you clothed me; I was sick, and you looked after me; I was in prison, and you came to see me.’ Then the righteous will respond to him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we encounter you as a stranger and welcome you, or naked and clothe you? When did we see you sick or in prison, and visit you?’ And the king will answer them, ‘Truly, I tell you, whatever you did for one of these least brothers of mine, you did for me’” (Mt 25:35-40).
Over the last two years, we have been tested and strained, becoming more fragile than ever. The whole planet has endured a pandemic that few of us (perhaps only the epidemiologists) anticipated. In Lents such as the one we are currently experiencing, it may be alluring to choose the simpler path, to merely fulfill the requirements of prayer, fasting, and almsgiving in a manner that costs us the least. However, I would contend that it is during such times that we are urged to seek deeper engagement.
Individuals of all genders globally are experiencing feelings of solitude and disconnection; the disadvantaged and marginalized populations are facing more challenges than the rest of society. As Catholics, we have a duty to assist, yet determining the appropriate actions and methods can be daunting at times.
The Church, in her insight, provides solutions: the corporal works of mercy — seven actions that address our neighbor’s physical needs. We are invited to nourish the hungry, offer drink to the thirsty, call on the imprisoned, attend to the ill, support the poor, provide refuge for the homeless, and lay the dead to rest. Our world is in greater need of them than ever before. The initial six stem directly from the teachings of Jesus in the Gospel of Matthew; the seventh is mentioned in the Book of Tobit in the Old Testament and was incorporated into the list by the Church during the Middle Ages.
It is not a coincidence that every one of the corporal works of mercy includes an action verb: visit, give, bury, shelter. Each demands of us to perform something quite particular.
However, they also require something further from us, something that could be even more challenging: The corporal works of mercy compel us to alter our viewpoint and let go of our previously held beliefs about the demographics we are called to serve. None of the corporal works of mercy include exceptions. None state “except for ____” or “but not ____”. They are straightforward declarations without any conditions. We are called by the Lord to regard these groups of people precisely as we would Christ himself, for ultimately, that is how he will perceive our deeds. No ifs, ands, or buts.
As a young missionary, I had the chance to spend a week in Mexico with a long-term mission team. The mission house was recognized in the region as the go-to place for assistance of any sort — material, spiritual, or financial. Whenever someone arrived at the door, we hurried to welcome them, inquired about their needs, and tried to fulfill them.
Upon returning home, I became aware that I didn’t hold that same compassionate attitude towards the less fortunate I encountered here in the U.S. In Mexico, I had regarded every appeal for assistance as authentic and made no evaluations about those seeking help. Back home, I found myself questioning what led them to be without shelter, what errors they committed that resulted in their situation. I was, without realizing it, presuming the worst about the man beside the road, the woman with the sign at the filling station: “There are programs for individuals like that. Why doesn’t she go to a shelter?” “Why doesn’t he have employment? Perhaps he’s only seeking cash for drugs.”
Although it’s crucial to practice caution and sound reasoning in all our engagements, I had succumbed to the temptation of the prevailing narrative regarding the impoverished — to hold them responsible for their situation. Christ, on the other hand, was urging me toward something greater. He reminded me that I reside in an imperfect world, that individuals are not all given the same opportunities, and that it is not my role to pass judgment on others.
He is the only one who understands hearts. He is the sole one who comprehends the entirety of another’s situation. I cannot fully perceive all the ways in which he might be working in another’s life or all the mechanisms he has initiated for their rescue. None of this falls on my shoulders. Nonetheless, I have a duty to address the hardships of those around me, both through my prayers and my deeds. The Baltimore Catechism expresses it clearly: “we are obliged to assist the poor in all their forms of need” (Answer 820).

Today is October 18, the celebration of St. Luke, the evangelist.

In the Gospel for today’s feast, Jesus tells his disciples, “In whatever town you go where you are received, partake of what is offered to you, heal the ill there and proclaim to them, ‘The Kingdom of God is near for you’” (Lk 10:8-9).

St. Luke’s Gospel is recognized as one of the synoptic Gospels. The term synoptic refers to “sharing the same or a common perspective.” Together with Matthew and Mark, Luke features numerous identical parables and healing narratives concerning the Lord’s ministry.

What does it entail to foster Catholic identity in a secular era? Reflect on what is required to produce saints in contemporary society.

It’s birthday month at our place, a season when four out of the five of us turn the page to embrace a fresh year and a new numeral. Coupled with Mother’s Day, year-end celebrations, new sacraments, and so forth, the cake and ice cream alone can quickly spiral into chaos.

The gifts turned out to be quite impactful — to the extent that my husband and I decided to limit our toddler, who is turning two, to just a few minor items this year. At that young age, everything is considered a toy, right? However, in reality, it hardly mattered what we selected for our little one since he hardly had the chance to enjoy his new treasures. His older siblings were lurking nearby — or should I say, right in front of him — fully poised and eager to put the new items to the test. After the toddler was tucked in, my husband reminded our six-year-old, who was still engaged with one of the new toys, to keep in mind whose present he was holding. “It belongs to John,” Joseph replied immediately, “and he’s asleep.”

Gifts we receive

These reflections have led me to dedicate some moments contemplating the blessings we come across in our lives. There are the gifts we obtain — the gifts of life, affection and redemption from our Creator; the blessings of nurturing, hours, and focus from our relatives and companions; the blessings of the Church and the sacraments; along with those seven gifts of the Holy Spirit bestowed upon the Apostles and Mary on Pentecost that uphold the ethical existence of Christians. These also encompass the tangible blessings we obtain — those signs of affection and consideration that, when given and accepted with the right mindset, can reinforce and nourish positive connections.