Cardinal Robert W. McElroy, the bishop of San Diego, in his highly debated recent essay in America Magazine, stated, “The essence of Christian discipleship is a connection with God the Father, Son, and Spirit grounded in the life, death, and resurrection of Jesus Christ.” However, the remainder of the article leads me to consider the inquiry raised in the well-known fast food advertisement from my childhood: “Where’s the beef?”
In his 3,000-word analysis published on Jan. 24, Cardinal McElroy articulates several significant concerns regarding the Church’s life and mission in the present day, many of which should matter to each of us. He is correct to mourn the intense polarization, not only in our society but within the Church as well. He is justified in condemning racial injustice both in our community and in the Church, in highlighting a pervasive reluctance to empower the laity to genuinely fulfill their baptismal calling, in opposing the exclusion of women from leadership positions, and in objecting to the marginalization of individuals on the fringes. He also appropriately emphasized that the foundation of Christianity is our connection with God through Christ.
However, his suggested wish list for an ecclesial “conversion” centered on “radical inclusion” — an appeal to “reforming our own structures of exclusion” — fails to address genuine conversion. What is absent is an essential invitation to embrace Christ, the Way, the Truth, and the Life. Lacking is the vital encouragement for alignment with grace and the commitment to Christ that characterizes the Christian existence. Without these elements, how can we, akin to St. Paul, permit Christ to reside within us?

Question: A fellow Catholic asserts that at some point in history, the Catholic Church accepted the concept of reincarnation. Is this accurate?
— Maria-Luisa Berry, via email
Answer: Concerning the issue of what is termed reincarnation (the conviction that we have lived previous lives in different bodies, or will return in other bodies or forms), this perspective is unequivocally rejected in Scripture and by Christian anthropology.
The Bible states, “it is destined for human beings to die once, and afterward comes the judgment” (Heb 9:27). “Once” is quite straightforward — there are no prior deaths or lives, nor will we encounter death again. “Once” cannot signify multiple occurrences.
Moreover, Christian anthropology, grounded in the Scriptures, dismisses the idea of reincarnation. While this is not the appropriate setting to present a complete anthropology, it is adequate to assert that the soul is the essence of the body and it is not within the same soul to “mold” various bodies. I am my body; it is not simply an accessory or vessel that can be discarded or swapped.

BALTIMORE (OSV News) — Dylan Beard states that his Olympic dreams “begin with God and remain with God.”

Those aspirations of the Olympics, which began in the Archdiocese of Baltimore At Archbishop Spalding High School, are merely a few races away from completion.

Beard, 25, has made significant progress in the realm of track and field since his time as an emerging talent at the school in suburban Severn.

Route to the U.S. Olympic squad

He is optimistic about overcoming his next obstacle and securing a place on the U.S. Olympic squad for the 2024 Games in Paris this summer. He will attempt to qualify for the U.S. team during the Olympic Trials in Eugene, Oregon, from June 21-30.

Beard made headlines across the nation this past February when he shocked the hurdling world with a triumph in a 55-meter event at the esteemed Millrose Games in New York City.

Dylan Beard, a graduate of Archbishop Spalding High School in the Baltimore Archdiocese (seen in an undated photo), is making a run for the U.S. Olympic team, competing in the 110-meter hurdles at the U.S. Olympic Trials in Eugene, Ore., June 21-30, 2024. The Summer Games take place in Paris July 24-Aug. 11. (OSV News photo/courtesy Howard University)

Since that time, he has been featured in an April segment of the “Today Show.” The NBC airing showcased his role as an unsponsored competitor who is employed at a Walmart deli counter to generate money for his training.

One of the most severe reprimands documented in the gospels is aimed at Peter, the foundation upon which Christ established his Church. Jesus labels him as Satan. What does Peter say or do to elicit such a harsh response from Jesus? He expresses to Jesus, “God forbid” that the Lord be denied and slain in Jerusalem.
And for this reason, Jesus harshly rebukes him: “He turned and addressed Peter, ‘Get behind me, Satan! You are a stumbling block to me. You are not thinking as God does, but as humans do.’ Then Jesus instructed his disciples, ‘Anyone who wants to follow me must deny themselves, take up their cross, and follow me.’”Mt 16:23-24). Jesus humbles Peter, the individual who would guide the Church, highlighting the essential mistake in Peter’s assessment and assuring the disciples that hardship would befall them all. Jesus emphasizes that embracing the cross is the price of discipleship.
Currently, Christ’s followers still adhere to Peter’s initial model, even when we remind one another that God does not desire for us to endure X or Y. We state:

Heaven help that your cancer doesn’t advance.
Heaven help you if you never tie the knot.
Heaven help you never to become a parent.
Heaven forbid your child passes away.
Heaven forbid your parish should shut down.
Heaven forbid you become unemployed.
Heaven forbid your partner passes away prematurely.
Heaven help you if you become a target of criminal activity.

Certainly, adherents of Christ have faced all of those challenges and even beyond. If our perspective aligns with that of the world — reminiscent of Peter’s initial viewpoint — then we will repeatedly encounter faith crises when dreadful events befall our loved ones. Christians are not exempt from suffering because we cherish God, but instead, are called to accept the pain that arrives — that will certainly arrive — and to support one another carry the crossWe must refrain from assuming that we understand what burdens God would or would not permit a cherished individual to bear.

Have you ever considered what truly defines a basilica as a basilica? These important churches, recognized by the pope and elevated above other churches, carry specific obligations and certain titles of distinction.
Primarily, like any ecclesiastical structure, basilicas hold a vital position in the sacramental existence of the Church. Nevertheless, basilicas can also act as pilgrimage destinations, possess historical importance, and accommodate invaluable sacred artwork. Some are distinguished urban hubs of ecclesiastical activity, similar to diocesan cathedrals; others serve as shrines; while some are located in less frequented areas. Among the approximately 1,800 minor basilicas worldwide, the United States is home to 89. Join Our Sunday Visitor as we explore a selection, featuring both the first and one of the most recently recognized in our nation, and discover others along the journey.
Cathedral Basilica of Saint John the Baptist | Savannah, Georgia
Diocese of Savannah, Designated basilica: 2020
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One of the most recently constructed basilicas in the United States is the diocesan Cathedral of St. John the Baptist located in Savannah, Georgia. It is designated as the 15th current diocesan cathedral. The city of Savannah initially forbade Catholics from residing there, apprehensive about their loyalty to Spanish colonists as opposed to the English Protestants who ruled the Georgia colony. French Catholic refugees fleeing the Haitian Revolution in the 1790s founded the first parish in Savannah. The existing edifice, completed in 1899, is the second version of the building, as the first was nearly destroyed by fire. Due to the basilica’s magnificent and extensive murals, it is often referred to as the “Sistine of the South,” drawing a parallel to the Vatican’s Sistine Chapel. Located just off Lafayette Square in the city, Savannah’s basilica, characterized by its whitewashed stucco facade and dual bell towers, is a landmark for both residents and visitors. The American writer Flannery O’Connor, whose literary works were deeply influenced by her Catholic beliefs, was baptized here in 1925.
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Basilica of Saint Lawrence | Asheville, North Carolina
Diocese of Charlotte, Designated basilica: 1993
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The Basilica of St. Lawrence, Deacon and Martyr, located in the heart of Asheville, is notable for its art and design. Finished as a parish church in 1909, the basilica was envisioned and built by renowned Spanish architect Rafael Guastavino, whose creations can be seen in locations such as New York City’s Grand Central Station and Grant’s Tomb. Guastavino’s unique tile arch system is showcased in the basilica’s iconic domed ceiling, acknowledged as the largest free-standing elliptical dome in North America. The structure’s construction distinctly employs neither wood nor steel, relying solely on tile and other masonry materials. The basilica’s reredos behind the primary altar showcases a 17th-century crucifixion scene crafted from hand-carved walnut. Close to the chapel dedicated to Our Lady lies the entrance to the basilica’s crypt, where architect Guastavino is laid to rest.

What is a basilica?

A basilica takes its name from a large municipal building found in ancient Roman architecture. In them, court was held, as well as other major official public events. True to the Roman architectural form, but constructed to a smaller scale, residential palatial basilicas also were built. After Christianity was legalized and made the official religion of the empire under Constantine, many civic basilicas were converted into churches.
In ecclesiastical terminology, the term basilica has become an honorific used to denote a church building of special significance. This would typically relate to the basilica’s historical importance or noteworthy artistic character. The title of “basilica” is granted by the pope and has a special spiritual bond with his office.

Major and minor basilicas both exist, and there are only four of the former, all in Rome: Basilica of St. Peter (Vatican City), Basilica of St. Paul Outside-the-Walls, Basilica of St. Mary Major and Basilica of St. John Lateran (the pope’s cathedral, also styled uniquely as an archbasilica). The latter three are all in Rome but are considered extraterritorial Vatican property. Any other basilica is given the title “minor basilica.”

Carmel Mission Basilica of St. Charles Borromeo | Carmel-by-the-Sea, California
Diocese of Monterey, Designated basilica: 1960
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Several U.S. basilicas have significant ties to the lives of saints or individuals aspiring for canonization. The Carmel Mission Basilica of St. Charles Borromeo notably stands as the burial site for the first saint canonized on American soil (2015) — St. Junipero Serra, who established the California mission network. Serra favored this mission due to its closeness to California’s then-capital in Monterey. The present structure was erected in 1797, subsequently handed over by the Franciscan friars to the Diocese of Monterey in 1884. Since that time, it has functioned as a parish church. The mission’s bell and bell tower are the only original features that have survived among the existing California missions. Additionally, the mission is home to California’s first library, composed of books that were brought to colonial California by the friars.
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Basilica of Saints Cyril and Methodius | Danville, Pennsylvania
Diocese of Harrisburg, Designated basilica: 1989
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Women religious have significantly influenced ecclesial life in America, especially in the realms of education and health care. The Basilica of Saints Cyril and Methodius is the sole American basilica that functions exclusively as the motherhouse chapel for a women’s religious order. Established to serve Slovak-American communities, the Sisters of Saints Cyril and Methodius made Danville their home ten years following their formation in 1909. The sisters later founded a boarding school for girls at their motherhouse, referred to as Villa Sacred Heart. The future basilica was constructed to function both as the chapel for the school and the primary chapel for the religious community. Consecrated in 1939, during the Great Depression, the church stands as a symbol of the generosity of working-class Slovak immigrants.
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Basilica of St. Mary | Minneapolis
Archdiocese of Saint Paul and Minneapolis, Designated basilica: 1926
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Established to enhance the Twin Cities’ Cathedral of St. Paul, the Basilica of St. Mary rises as a magnificent structure in the heart of Minneapolis. Commissioned by the notable archbishop of St. Paul, John Ireland (1838-1918), the present building replaced the earlier Immaculate Conception parish that was founded in 1868. Built between 1907 and 1915, the basilica was crafted by Franco-American architect Emmanuel Masqueray, who also designed the cathedral in St. Paul, along with cathedrals in Wichita, Kansas, and Sioux Falls, South Dakota. In the year marking America’s 150th anniversary, the nation welcomed its first basilica when St. Mary’s was proclaimed as such in 1926 by Pope Pius XI. When Minneapolis was designated as a joint see city in 1966, the basilica was named co-cathedral for the newly established Archdiocese of Saint Paul and Minneapolis. It continues to function as a vibrant parish today.
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Basilica of the National Shrine of Our Lady of San Juan del Valle | San Juan, Texas
Diocese of Brownsville, Designated basilica: 1999
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A number of basilicas across the nation serve as national shrines. One of the most prominent among these is the Basilica of the National Shrine of the Immaculate Conception situated in Washington, D.C., along with the Basilica of the National Shrine of the Assumption located in Baltimore, Maryland — which is also recognized as America’s inaugural cathedral. The Basilica of the National Shrine of Our Lady of San Juan del Valle in San Juan, Texas, honors the Blessed Mother under the title “Our Lady of San Juan de los Lagos.” This designation pertains to a miraculous statue of the Immaculate Conception that enjoys widespread reverence in both Mexico and Texas. The devotion to the statue was introduced to San Juan in 1949 by priests affiliated with the Oblates of Mary Immaculate, and ultimately, a replica statue was enshrined. In 1970, a light aircraft collided with the shrine, leading to its devastation (the statue and the Blessed Sacrament were salvaged). The present structure was consecrated a decade later and was granted the title of minor basilica in 1999.
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Basilica of St. Francis Xavier | Vincennes, Indiana
Diocese of Evansville, Designated basilica: 1970
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Established by Jesuit missionaries in 1734, Indiana’s oldest parish is home to the Basilica of St. Francis Xavier. The existing brick edifice, which was built in 1826, became the cathedral of the freshly formed Diocese of Vincennes in 1834 (which encompassed the state of Indiana and a section of eastern Illinois, including Chicago). The diocesan headquarters was eventually moved to Indianapolis. Several of the initial diocesan bishops are interred in the basilica crypt, among them Bishop Simon Bruté, who was referred to as “the most learned man in America” by President John Quincy Adams, and for whom an active canonization process has been underway since 2005. During a visit to Vincennes in 1891, Cardinal James Gibbons of Baltimore remarked on Bruté: “Worthy citizens of Vincennes, you need not go on pilgrimages to visit the tombs of saints. There is one resting here among you, namely, the saintly founder of this diocese, Right Reverend Simon Bruté.” Indiana’s inaugural cathedral was designated as its first basilica in 1970 by Pope St. Paul VI.

How does a church become a basilica?

The process of having a church named a basilica usually begins with a lengthy, detailed application process, including a request from the church’s diocesan bishop, although he relies on officials and volunteers affiliated with the church for assistance. The request is then submitted to the Holy See for consideration, along with a letter of support from the U.S. Conference of Catholic Bishops.
At the request of the Holy See, certain requirements are necessary before a church can be named a basilica. Basilicas should maintain an active sacramental life, especially regarding the Eucharist and penance. They should be staffed by a sufficient number of clergy and lay ministers, and a decent-sized sanctuary and space for worshippers should facilitate well-executed liturgies. The potential basilica should also be marked by a special renown. This means it should be a place of pilgrimage, have ties to a notable historical event or time period, or serve as home to particular relics or sacred images venerated by the faithful. The church’s historical significance and the quality of its art also are considered when deciding if a church is fit for designation as a basilica.

Basilica of the Immaculate Conception | Natchitoches, Louisiana
Diocese of Alexandria, Designated basilica: 2009
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Natchitoches, Louisiana, derives its name from a Native American tribe and lends its name to the renowned meat pies influenced by Spanish cuisine, which is also recognized as one of the official state foods of Louisiana. The city was established by French immigrants with the founding of Fort St. Jean Baptiste. Established in 1728, it continues to function as an active parish in Natchitoches, with the existing edifice being the sixth church within the parish. Building work began during the Civil War, but it was not finalized for many years. The church acted as the diocesan cathedral until 1910 for the Diocese of Natchitoches, which subsequently relocated its headquarters to Alexandria, Louisiana. Similar to numerous suppressed dioceses, Natchitoches is now a titular see. When bishops are ordained for roles other than serving as the diocesan bishop, they are assigned the title of one of these “defunct” see cities. At present, Archbishop Joseph Marino, head of the Pontifical Ecclesiastical Academy, holds the title of ritual archbishop of Natchitoches.
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Basilica of the National Shrine of Our Lady of Victory | Lackawanna, New York
Diocese of Buffalo, Designated basilica: 1926
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New York is the state with the highest number of basilicas, totaling nine. The Basilica of Our Lady of Victory in Lackawanna is the first in the state and is only the second church to receive basilica status in the United States. Rising dramatically from the ashes of a fire that severely affected St. Patrick’s parish church, this grand building stands as a testament to resilience. In 1921, the 75-year-old pastor, Father Nelson Baker, aimed to construct a magnificent structure to pay homage to the Blessed Mother. His dedication to Mary under the title Our Lady of Victory began during his seminary days after he visited a shrine with the same name in Paris. The basilica became the centerpiece of Father Baker’s “city of charity” in Lackawanna, which also featured facilities for infants, unwed mothers, nurses, a hospital, an orphanage, and various educational institutions. Father Baker was reinterred at the basilica in 1999 and was granted the title of venerable in 2011.

What are the expectations of a basilica?

Certain duties and obligations are attached to a church when it is granted the title “basilica.” Most importantly, a basilica should be considered a center for exemplary and beautiful liturgies, enhanced by well-executed music and singing. Additionally, special attention should be given to the seasons of the Church year, as well as celebration of the Liturgy of the Hours. Basilicas also are expected to promote Christian formation and study. It is recommended that groups are formed for teaching the Faith and study of papal and other Church documents, especially related to liturgy.
Since basilicas have a special connection to the pope, they are expected each year to celebrate with fitting solemnity three important feast days related to the pope: the Feast of the Chair of Saint Peter the Apostle (Feb. 22); the Solemnity of Saints Peter and Paul, Apostles (June 29); and the anniversary of the Supreme Pontiff’s election or inauguration into the supreme ministry (for Pope Francis, March 13).

Basilica of Saint Mary | Alexandria, Virginia
Diocese of Arlington, Designated basilica: 2017
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Every basilica carries its own narrative and possesses a distinct historical heritage. The Basilica of St. Mary in Old Town Alexandria is no different. Established in 1795 by Jesuit Father Francis Neale, this Alexandria church continues to serve an active congregation and is recognized as the first parish in the commonwealth. When influential Catholics in the contemporary D.C. metropolitan area started raising funds to construct Virginia’s inaugural permanent parish church, George Washington — who resided nearby at his Mount Vernon estate — even contributed. The present-day edifice of St. Mary primarily dates back to 1826, and it was designated a minor basilica in 2017. The parish cemetery, the commonwealth’s initial Catholic burial site, contains the remains of veterans from the Revolutionary, Civil, and various other conflicts.
Michael R. Heinlein is editor of OSV’s Simply Catholic. He writes from Indiana.

What honors are granted to a basilica?

Some of the honors afforded to basilicas are related to the use of specific symbols.
Any church can have a coat of arms, according to the terms of ecclesiastical heraldry. Basilicas, because of their connection to the pope, are granted the ability to use the papal “crossed keys,” displayed most frequently on the basilica’s coat of arms.
A basilica’s coat of arms also is topped by another basilica-related symbol called an umbraculum, or umbrella, which is a piece of historic papal regalia. A minor basilica has one fashioned of red and gold silk for display in the church. Featuring an umbraculum in a basilica is not required according to current directives governing minor basilicas. Neither is the tintinnabulum — a golden bell mounted to a pole that would be featured in a procession should the pope celebrate Mass in the basilica — although both remain commonplace in basilicas by way of tradition. Also, the basilica’s rector, or priest in charge, can choose to wear a piece of special vesture called a mozetta, a shoulder cape made of black with red piping and buttons.
There also are spiritual honors granted to a basilica, namely the ability for the faithful to obtain plenary indulgences on certain dates. These dates include:

On the anniversary of the basilica’s dedication,
On the feast day related to the basilica’s title,
On the solemnity of the apostles Saints Peter and Paul,
On the anniversary of the basilica’s designation,
One day per year on a date determined by the local bishop, and
One day per year on a day freely chosen by a member of the faithful.

Respected Fulton Sheen once stated, “Without a Good Friday in your life, there is no Easter Sunday.” None of us can fully grasp the happiness of Easter without the agony of the passion. The Gospel of John narrates, “Standing near the cross of Jesus were his mother and her sister, Mary the spouse of Clopas, and Mary of Magdala” (Jn 19:25). These three Marys served as significant witnesses to the death of the Lord.

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However, their narrative doesn’t conclude at that point. Each Mary serves as a unique testament to the Resurrection as well. Therefore, in transitioning from Good Friday to Easter Sunday, we ought to tread the path laid out by the three Marys.

Mary of Clopas: Transitioning from the Old Covenant to the New

Mary of Clopas is the least well-known among the three Marys. In the Gospel of John, she is referred to in relation to Jesus as merely “his mother’s sister” (Jn 19:25). According to one tradition, she is considered the sister-in-law of the Virgin Mary. Mark states that she was part of the group of Jesus’ followers who observed his teachings in Galilee and provided support to him (cf. Mk 15:41).

What does it truly signify to pardon someone? This is among the most common inquiries my wife and I receive on our call-in radio show.
We are all aware that Jesus expects us to forgive “seventy-seven times” (Mt 18:22), yet we often lack clarity on what forgiveness truly entails. Frequently, we believe that if we still experience pain or distress regarding an offense, it indicates that we haven’t truly forgiven the wrongdoer. Alternatively, we might think it is unfair to hold the offender accountable for mending the hurt they inflicted or repairing the harm they caused. Such misconceptions can transform the act of forgiveness into a heavier load than it is intended to be.
St. Augustine stated that forgiveness essentially means relinquishing one’s inherent entitlement to vengeance. In other words, when you cease to desire to harm someone for having harmed you, or do not wish for misfortune to befall them as a result of their actions towards you, you have extended forgiveness. Full stop. That’s all that forgiveness necessitates.

Catholics and individuals globally link St. Valentine’s celebration with affection and passion. Below are five couples who are saints today as they expressed a calling of love for one another — and for God.
1. Saints Louis Martin and Marie-Azélie Guérin (Zélie)
Pope Francis canonized the French pair Louis Martin (1823-94) and Zélie Guérin (1831-77) in 2015. Louis, a watchmaker, along with Zélie, a lacemaker, sought to join religious life before deciding on marriage. They are likely most recognized for being the parents of St. Thérèse of Lisieux, their youngest child.
St. Thérèse was one of nine offspring welcomed by the Martins; four passed away in early childhood, while the remaining five — all females — entered religious communities.
The journey of the couple towards sanctity reflects the “little way” that St. Thérèse is renowned for — performing minor acts with profound love.
“The blessed couple Louis Martin and Marie-Azélie Guérin carried out their Christian duties within the family, cultivating daily an atmosphere of love and faith that fostered the callings of their daughters,” Pope Francis remembered during their canonization.
Their celebration day is July 12.
2. Saints Aquila and Priscilla
Sts. Aquila and Priscilla played a significant part in the early Christian community. The Jewish tentmakers who embraced Christianity moved to Corinth following their exile from Rome. During their time in Corinth, they met St. Paul, another tentmaker whom they invited into their residence.

The clergy, brothers, and sisters who embrace the evangelical counsel of poverty did not pledge to be impoverished, to exist in filth, or to wear tattered clothing. They similarly never committed to abstaining from the sporadic glass of wine or a gourmet meal.
In fulfilling their pledge of poverty, the religious have committed to a simple lifestyle and relinquish specific advantages — like possessing a personal residence and retaining their own income — that numerous lay Catholics might assume as normal.
Father Bretzke
“I possess a checking account with funds provided by the community, but it’s quite restrictive,” stated Jesuit Father James Bretzke, who instructs moral theology at John Carroll University in the outskirts of Cleveland. His teaching income is allocated to his Jesuit community, which provides him approximately $9,000 — for the entire year — for his personal expenses.
“If you were required to survive on $9,000, I believe you’d be quite cautious,” Father Bretzke expressed to Our Sunday Visitor. He mentioned that the evangelical counsel of poverty is meant to liberate religious priests such as himself for apostolic activities.
“Poverty is also intended to humble us,” remarked Father Bretzke, who noted that in Ignatian spirituality, this is interpreted as being liberated from attachments.
Cultivating detachment
In this framework, “poverty” signifies a mindset of disengagement from physical possessions and earthly pleasures. For instance, a Franciscan friar might find it necessary to operate a vehicle or utilize a computer for his work, yet he understands that he can forgo having the newest iPhone — and he feels content with that.

As I was reading Fratelli Tutti, Pope Francis’ latest encyclical regarding fraternity and social companionship prompted me to maintain an ongoing compilation of quotes that resonated with me. As expected, the more I delved into the text, the more extensive the list became.
Fratelli Tutti is an extensive letter, replete with significant concepts and ideals, and it will require years to fully understand and reflect on the pope’s views, not to mention to implement some of his more ambitious themes. However, this does not imply that the encyclical lacks smaller actions that each of us can incorporate into our everyday lives to foster greater love for one another.

The Catholic Church has historically revered early Christian leaders, theologians, and educators from both the East (Greek) and West (Latin) as Fathers of the Church. In contrast to Doctors of the Church, there exists no formal roster of Church Fathers. Throughout the years, various lists containing numerous similar names have emerged, and depending on the source, there are occasionally more than 100 figures recognized as a Father of the Church.
In the fifth century, St. Vincent of Lerins established criteria related to the identification of a Church Father: to exist during the era referred to as antiquity (spanning from the first to the eighth centuries), lead a virtuous life, adhere to and advocate orthodox Christian doctrines, and obtain recognition from the Church.
When examining the Church Fathers, they are typically classified by the period in which they existed: Apostolic Fathers refer to those who were acquainted with the apostles; the second and third century Fathers (Ante-Nicean) are those who resided prior to the significant Council of Nicea in A.D. 325; Nicea Fathers are those who lived during the Council period; and lastly, Post-Nicea Fathers encompass those from the Council up until the eighth century.
This article explores several of the Greek Church Fathers, highlighting those who exemplify the sanctity, bravery, and insight shared by all the Fathers. These individuals were prepared to face death, and many did, rather than renounce their Savior or His Gospel. They serve as foundational pillars of our Catholic Christian faith, serving as examples for all who identify as disciples of Christ.
D.D. Emmons writes from Pennsylvania.
The Fathers of the Church

St. Clement (30-101)
Residing in the mid-first century, Clement was the third to succeed the throne of St. Peter, the papacy. Scholars have determined that he was acquainted with Peter and Paul; after their martyrdom, he emerged as a Church leader and was later appointed as the pope (r. A.D. 88-97).
Merely a single writing from Pope St. Clement, composed approximately in the year 96, has endured; it is a correspondence directed to the Christians in Corinth. This letter bears resemblance to the epistles that St. Paul sent to those believers and is, in fact, named: Letter to the Corinthians. In his own phrasing, Clement reflects comparable apprehensions that Paul also discussed, issues that had the potential to cause division within the Church and among the Corinthians.
Clement criticized a minor faction in Corinth that had ousted specific elders from the Church. He stated, “Thus, those lacking distinction elevated themselves against the esteemed; the unknown opposed those deserving respect: the ignorant against the knowledgeable; the youth against the elder.” The newcomers were, whether deliberately or not, removing from the Church those who had been designated by St. Paul.
The larger concern was the possible discord that such actions might instigate. Clement championed peace, affection, and reconciliation as instructed by Jesus and reinforced by St. Paul. There are signs that Clement’s epistle was proclaimed in every congregation, highlighting the importance of unity, a unity that, rooted in humility and love, continues to uphold the Church even now.
It is thought that Clement was submerged by Emperor Trajan in the year 101.
St. Ignatius (35-107)
St. Ignatius is said to have been a follower of the Apostle John and was appointed as the second bishop of Antioch following St. Peter. He served in this role for 40 years, disseminating the teachings of Jesus and the apostles. There is limited information regarding his life, but he played a crucial role in unifying the Church during the severe persecutions of the second century under Roman Emperor Domitian. In 107, he was captured by the Romans and sentenced to death for his refusal to offer sacrifices to the emperor or renounce Christ. Detained in Antioch, he was shackled and taken to Rome, where he was destined to be killed by wild animals. During his journey to Rome, he composed seven letters directed to various Christian communities.

Father Robert Nixon, OSB, is a member of the Abbey of The Most Holy Trinity situated in New Norcia, Western Australia. Following a fruitful career as a teacher, musician, and composer, Father Nixon became part of the Benedictine order. He is the translator of the Resurrection Series released by Tan Books.
Our Sunday Visitor: You were raised in a Catholic household. In what ways did your parents and the cultural environment of your family shape your calling?
Father Robert Nixon, OSB: My familial heritage and experience in Catholic educational institutions provided me with a robust grounding in the Catholic faith. I developed a strong comprehension of the Faith from a relatively early age. The Catholic faith has always been a part of me, almost instinctual. Even during periods when I wasn’t particularly focused on a religious life, it has consistently remained a part of my journey.
I believe that’s the essential aspect of the Catholic faith. It’s something that is given to an individual and which shapes their entire perspective on existence. It integrates into our identity, influences our way of living, and affects how we perceive the world.
Our Sunday Visitor: When did you realize that you were called to the priesthood?
Father Nixon: I came to understand that I had a calling to religious life during my early years, around late primary school. I enjoyed spending time in prayer at the church. The Mass captivated me. However, I didn’t immediately follow that calling when I graduated. I harbored a deep love for music and aimed to build a career as a musician.
Father Robert Nixon playing the piano at New Norcia monastery. New Norcia
Our Sunday Visitor: You began your journey in the seminary at the age of 33. In what ways do you believe that your life experiences and professional paths have shaped your priestly vocation?
Father Nixon: It has provided me with a wealth of experience in comprehending others. If someone joined the seminary directly after high school, they wouldn’t have faced these challenges related to finances, employment, relationships, and all the aspects that constitute much of people’s existence. I possess understanding of these matters.

I initially encountered Father William Holt, OP, during my time as a novice. Father Holt had some purpose that required him to stop by St. Gertrude’s, our Dominican novitiate’s residence. (He had likely come “to fly the flag,” a phrase he frequently used.) His stature overshadowed even that of my formidable novice master. Whenever Father Holt was present, everyone found it difficult to contribute to the conversation (apart from him).
He was brimming with clever quips, which he referred to as “Helpful Hints from Holt.” Frequently as insightful as they were audacious, he holds legendary recognition among the young friars who were acquainted with him, largely due to these commonly shared — seldom sought — snippets of clerical counsel.
“Always use your elbows to press the doorbell,” suggested Father Holt. In his opinion, both arms ought to be laden with presents for your host.
“It’s referred to as the economy of salvation, brother,” Father Holt admonished. This signified a Sunday Mass was to be 38 minutes.

Catherine Naja from the suburbs of Pittsburgh began crafting a pocket shrine last autumn, despite her limited background in sewing. She carefully cut the shape of a cross and manually stitched two pieces of fabric together to secure medals and various small religious objects.
Courtesy photo
Her spouse, Imad, chuckled and inquired what she intended to do with it. Did she aim to bring it on their trip? When would they actually require one?
“I was unaware,” she remarked. “Yet I couldn’t shake the thought from my heart. Therefore, I started creating one.”
Finishing it turned into a small gift during Lent when church entrances were shut, she remarked. Moreover, the pocket shrine will persist as a component of her family’s devotional life to help them navigate the ongoing shelter-in-place adjustments that have affected the globe.
“I’ve always had an appreciation for Catholic antiques, and I’ve encountered these pocket shrines a few times,” Naja shared, whose family worships at St. Bernard Church in Mt. Lebanon, Pennsylvania. “The concept of individuals carrying them fascinates me.”

By all impartial assessments, Holy Family Cathedral School in Tulsa, Oklahoma, similar to numerous other Catholic parochial institutions across the country, was struggling significantly. Enrollment had decreased by 77%, resulting in only 88 students registered in 2019. Projected patterns and increasing financial deficits compelled administrators and diocesan authorities to seriously contemplate the closure of its oldest and most renowned institution (the school was established by none other than St. Katharine Drexel in 1899). In a final attempt to rejuvenate the school, the diocese opted to transform the institution into a “classical” one. A new headmaster was appointed, the staff was swiftly trained, a classical educational program was introduced, and in the autumn of 2020, Holy Family Cathedral School reemerged as Holy Family Classical School.

Exceeding all plausible anticipations, the transformation led to exponential growth of the school and a revitalized enthusiasm within the parish. In just three years, the enrollment at Holy Family Classical School has tripled. The demographics of the parish community shifted quickly due to an influx of families with numerous school-aged children. The school now faces increasing waitlists for nearly all grades, and a high school curriculum has been introduced to satisfy parental requests. At present, the parish and school are exploring innovative approaches to address the escalating needs of a flourishing and expanding community eager for a more traditional framework of ecclesial life and formation.

This phenomenon is not exclusive to Holy Family or Tulsa. Comparable outcomes have been observed in dioceses across the country. Since 2020, more than 200 new Catholic “classical” schools have been founded in the United States, along with a 78% rise in enrollment in existing classical academies. Regardless of whether they are diocesan-run, independent, online, or traditional brick-and-mortar, there has undeniably been a wave of enthusiasm for Catholic classical education. education.

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For the attentive and curious Catholic, this increase in alternative education prompts two fundamental and intriguing inquiries: (1) what precisely constitutes a Catholic classical education, and in what ways does it set itself apart from different current frameworks, both secular and parochial? And (2) what is drawing so many contemporary Catholic parents to the classical approach? In addressing these queries, I aim to shed light on the achievements of Holy Family and the visible revival of classical education taking place in the Diocese of Tulsa and numerous locations throughout the U.S.

Catholic traditional education

The goal and objective of all education, whether it be classical, secular, or religious, is twofold: the pursuit of truth and the development of culture. Whether we consider the Lyceum of ancient Greece or a local vocational school in Cleveland, they all aim to impart some form of knowledge to their students and introduce them to a communal existence. While every educational institution shares this overarching dual purpose, they vary — often significantly — based on the specific outcome the institution prioritizes and how it interprets and seeks these outcomes. For instance, the finishing schools of the early 20th century, like the Swiss Château Mont-Choisi or the Finch College in the U.S., highlighted the significance of communal living and trained their students in a distinctive manner of conduct that was appropriate for a young woman of that period. Likewise, institutions — such as many contemporary virtual academies — opt to focus on the pursuit of knowledge and, by their very nature, offer minimal cultural formation. Furthermore, there are schools that possess a very narrow or specific interpretation of the truth being sought, like MIT, which concentrates on cutting-edge technologies, or your local welding institute, which instructs students in the craft of shaping and joining metals.

Bishop Robert J. Brennan of Brooklyn, N.Y., reads “The Little Engine That Could” to pre-kindergarteners during his Catholic Schools Week visit to Divine Mercy Catholic Academy in the Ozone Park section of Queens, N.Y., in 2023. (OSV News photo/Gregory A. Shemitz)

What sets Catholic classical education apart is not its position outside the educational dichotomy but its bold intention to shape students in the entirety of truth and to introduce them to the vast scope of Western civilization.

Conveying the complete reality

Rather than aiming for a specific or concentrated delivery of knowledge within a certain field or discipline with a particular practical objective, Catholic classical schools strive for the pursuit of truth for truth’s own sake. Their primary concern is not solely on equipping students with knowledge to ready them for the workforce (even though it accomplishes this effectively), but instead emphasizes the importance of immersing them in the vast array of knowledge accessible to humanity.

Jay Boren, principal of St. Benedict Classical Academy since 2015, views the development of wisdom and virtue in seeking truth and alignment with Christ as the ultimate aim of Catholic classical education. He recently conversed with OSV News’ Charlie Camosy about returning to the essence of Catholic education and whether Catholic education is undergoing a “renaissance” period following a notable rise in enrollment in Catholic schools in 2023.

Charlie Camosy: A considerable number of people have certainly come across the idea of classical Catholic education more frequently in recent times — yet they might not fully grasp what it actually entails or what it signifies. Therefore, let’s begin at the outset: What is classical Catholic education? It encompasses something much more fundamental than simply studying Latin and engaging with “The Odyssey,” correct?

Jay Boren: Traditional Catholic education focuses less on studying Latin and exploring “The Odyssey” and more on returning to what people in the classical and medieval eras believed was the genuine aim of education — namely, the development of wisdom and virtue, and the transformation of our minds and hearts toward what is true, good, and beautiful.

As Catholics, we hold that this journey of transformation aligns us with Christ and guides us toward God. In other words, a classical Catholic education assists us in achieving the purpose for which we were created — to recognize, cherish, and serve God.

Classical Catholic education aims to regain a link to this conventional view of the purpose of education. We certainly believe that engaging with classic literature and acquiring Latin skills is essential, but this is solely because they link us to the insights of our heritage.

We desire our students to understand what is true, good, and beautiful, yet it would be extremely arrogant to assume that we determine what qualifies as “truth.” To uncover that, we ought to respectfully revisit our heritage — to what has endured over time, as well as to the insights and examples provided by the greatest intellects and most virtuous individuals throughout history regarding these concepts.

Saints Spirituality Exploring the Church’s modern martyrs A man carries an image of St. Oscar Romero during a March 18, 2018, procession in San Salvador, El Salvador, to commemorate the anniversary of his murder. In October 2018, Pope Francis canonized St. Oscar, who was shot and killed March 24, 1980, as he celebrated Mass. CNS…

A seasoned exorcist is reacting to a recent piece in Cosmopolitan magazine and a social media update describing a “satanic abortion ritual.”

“In past times, individuals who engaged in malevolent acts stayed in the darkness and concealed themselves,” Msgr. Stephen Rossetti, research associate professor of practice at the Catholic University of America in Washington, D.C., informed Our Sunday Visitor. “Currently, our society has become so disordered that malevolence operates openly and is accepted, even tolerated. Someone must declare: ‘The Emperor has no clothes.’”

Msgr. Rossetti, who additionally heads the St. Michael Center For Spiritual Renewal, a charitable organization that prays alongside individuals undergoing spiritual anguish and seeking healing and liberation, has acted as an exorcist for the Archdiocese of Washington for over 15 years. The accredited psychologist has authored multiple books, including “Diary of an American Exorcist: Demons, Possession, and the Modern-Day Battle Against Ancient Evil.”

As a principal of a Catholic school, potential families frequently inquire about the school’s Catholic character. My first response typically involves highlighting the unique Catholic traditions we participate in — such as weekly Mass, frequent confessions, school-wide Rosaries, Eucharistic processions, and more. Furthermore, experiencing the sacraments and interacting with the Faith through these concrete practices should be standard elements of a genuine Catholic education. Ultimately, these aspects are vital, not only for establishing and enhancing the school’s Catholic identity, but, even more significantly, for nurturing the hearts, minds, and souls of our students.
Nonetheless, as Brett Salkeld accurately points out in his latest publication, “Educating for Eternity: A Teacher’s Companion for Making Every Class Catholic” (OSV, $12.95), these physical expressions of a school’s Catholic identity should not be the sole method by which a Catholic institution fulfills its mission. As articulated by Salkeld, the essence of a Catholic education lies in “the manner in which a Catholic perspective shapes academic teaching across every subject area.”
At first look, this might appear to imply that by simply “adding in” some Catholic elements into each subject area — referencing a handful of Catholic scientists in chemistry or delivering a lesson on Catholic historical figures in social studies — the institution will become more genuinely Catholic; however, Salkeld is quick to reject this superficial strategy. Rather, he urges Catholic educators to strive for a significantly higher standard. “We need to impart not just Catholic content,” he asserts, “but teach from a Catholic context that makes sense of all life and learning.” In other words, schools that genuinely fulfill their Catholic mission approach all aspects of education from a distinctly Christian anthropology, “founded on the belief that individuals belong to God.”
Christian anthropology
Building on this foundation, Salkeld proceeds to use Part I of “Educating for Eternity” to delineate the key principles of this Christian anthropology as they pertain to the Catholic classroom. In particular, Salkeld explores what it signifies to “educate the whole person” within the context of a Catholic school. Although this phrase may have become so frequently utilized that it has perhaps diluted its significance, Salkeld effectively clarifies what “educating the whole person” genuinely involves. In contrast to the utilitarian mindset prevalent in secular institutions, Catholic schools aim to nurture the entire individual by intentionally guiding students in their ongoing pursuit of joy and their search for truth — two ideas that are intricately connected.

Question: I have a friend who identifies as Christian, but not Catholic, and holds a view of the Eucharist as symbolic rather than as the actual body and blood of Our Lord. She inquires about how we are able to consume the genuine body and blood of Christ, questioning whether that wouldn’t be considered cannibalism. I’m unsure how to respond to that. Could you clarify?
— Name, location withheld
Answer: In cannibalism, specific individuals murder another person and subsequently consume the deceased’s flesh. This act is both lethal and detestable. However, the Eucharist bears no resemblance to this. To begin with, we are not partaking of the deceased flesh of a lifeless individual. We are accepting the living Christ, fully present—body, blood, soul, and divinity. Moreover, this living and exalted Lord voluntarily presents himself to us. He proclaimed: “No one takes my life from me. I have power to lay it down, and power to take it up again” (Jn 10:18). Our reception of him does not cause him any harm. Therefore, there is absolutely no connection to cannibalism. It is accurate that we share in the body and blood of the Lord, but we must remember that he is exalted. He cannot be killed, dismembered, roasted, or consumed.

My spouse and I have created a weekend tradition. On Saturday afternoon, whether we’re tidying up, tending to the garden, or transporting a child to their destination, one of us will glance at the other and remind, “We must not forget about adoration tonight.” Up to this point, we have not.
It has been nearly six months since we began attending Eucharistic adoration every Saturday night from 10-11 p.m. We affectionately refer to it as “date night.” Typically, we anticipate the time spent together after a hectic week. As parents of six, we truly cherish the hour of tranquility.
Recently, though, my wife was unwell, so I attended by myself. Another pair is booked for the hour preceding ours, and after they departed, I knelt alone in the grand, lovely adoration chapel in the presence of the Blessed Sacrament, eagerly anticipating an entire hour to myself. Gazing at Christ in the monstrance, I recited the Rosary and contemplated the significant events of his early life on earth that are described in the Joyful Mysteries.