The most recent updates and insights from Our Sunday Visitor Catholic magazine.

Question: In Mark 16:15, Jesus states “Go into all the world and proclaim the Gospel to every creature.” Why use the term “creature”? Could this be an early indication of St. Francis, who delivered messages to birds? Please clarify this terminology.
— Name withheld, Virginia
Answer: The Greek word rendered here as “every creature” is ktisis and can be interpreted as “all creation.” Additionally, the term can also signify “everywhere.” This is the initial and probably primary meaning of the phrase, indicating that they ought to reach all nations, that they should proclaim and disseminate the Gospel universally. The idea that they should preach to animals and other beings like plants cannot be its primary or direct meaning. Given that plants and animals lack rational thought, delivering sermons to them would be ineffective.
Nevertheless, there exists a scriptural principle indicating that all of creation will be blessed at the Lord’s Second Coming and that the proclamation of the Gospel can expedite this process. Some passages seem to suggest the complete destruction of the created world at the Second Coming (cf. 2 Pt 3:10; Mt 24:35; Rv 21:1). However, those very passages also mention a new heaven and a new earth. Does this imply that the present creation will be entirely obliterated and fully substituted? Perhaps, but the Lord, after concluding the Book of Revelation, portrays what He has accomplished more as a restoration: “The One seated on the throne said, ‘Behold, I make all things new’” (Rv 21:5). Additional writings in the Bible predict a profound restoration of all creation. Isaiah envisions a realm where: “Then the wolf will be a companion of the lamb, and the leopard will rest alongside the young goat; The calf and the young lion will feed together, with a small child to shepherd them. The cow and the bear will graze, together their offspring will lie down; the lion will consume grass like the ox. The infant will play near the viper’s den, and the child will place his hand on the adder’s nest. They shall not cause harm or devastation on all my sacred mountain; for the earth will be filled with knowledge of the Lord, as water envelops the sea” (Is 11:6-9). St. Paul similarly states, “for creation was rendered subject to futility, not by its own will but due to the one who imposed it, in the expectation that creation itself would be liberated from the bondage of corruption and partake in the splendid freedom of the children of God. We understand that all creation is groaning in the pains of childbirth even now” (Rom 8:20-22).

Question: Do theologians believe that the sole offense against the Holy Spirit, a transgression that cannot be redeemed, is to deny repentance and reject God’s forgiveness until one’s death? I’ve been pondering this a lot recently and am curious about priests or assemblies of clergy who mislead even the faithful and who, in doing so, could lead souls to damnation. Are they not also culpable of the unforgivable sin against the Holy Spirit? I have been observing and listening to numerous troubling doctrines from clergy that oppose God, and I consider this to be so grave as to be beyond forgiveness.

— Name, location withheld

Answer: You may be mistaking the “unforgivable sin” for grave sin. Even grave sins such as murder or heresy can receive forgiveness if genuine repentance is shown. More on that shortly. However, let’s examine what constitutes a sin against the Holy Spirit (cf. Mk 3:29).

St. Thomas Aquinas identifies six transgressions against the Holy Spirit: despair, presumption, contradicting the acknowledged truth, jealousy of another’s spiritual benefit, stubbornness in sin, and ultimate impenitence. Each of these shares a trait of a certain form of obstinate defiance or perseverance.

Question: I just discovered that performing work on Sundays is considered sinful and could potentially be a mortal sin. I am employed as a nurse at a Catholic nursing home My shift involves working nights from 11 p.m. to 7 a.m. I’m scheduled to work every other weekend. When I get to work on Saturday night, a majority of my hours occur after midnight on Sunday. I manage to attend Sunday obligation Mass without any issues. Am I committing a sin every time I’m working while it’s still Sunday, and is this considered a venial or mortal sin?
— Name withheld, New York
Answer: While laboring on Sunday, and more importantly, missing Mass are considered sins, certain situations can either diminish one’s culpability or eliminate it altogether. This is particularly relevant today regarding Sunday work. Numerous individuals, like yourself, may lack the chance to refrain from working on Sundays. Some occupations, such as those in the medical world, which cannot leave patients unattended. Therefore, filling those roles necessitates continuous coverage. This applies equally to first responders and other essential tasks, such as at utility facilities that provide us with water, electricity, and similar services.

Question: I observed with curiosity recent pieces regarding the Church reaffirming its ban on participation in the Masonic Orders. I absolutely comprehend the reasoning behind the ban. What perplexes me is that there are still accounts of senior members of the curia being Masons. How is this permitted? 

— Richard Bucci, Binghamton, New York

Question: I visited a church not long ago that featured a 4-foot-tall statue of Our Lady of Grace positioned prominently at the altar, adorned with flowers at her base. Is this permitted in the Catholic Church? I believed that the crucifix and tabernacle were meant to be a top priority. During Mass, my attention continually shifted to the Virgin Mary instead of Jesus.

— Debbie Wurdeman, via email

Question: In a recent gathering, my men’s club examined the rationale behind Catholics being the sole faith that utilizes a crucifix. Is this accurate? Is the cross employed by Protestants to highlight the Risen Christ; and do Catholics display a crucifix to commemorate the suffering of Christ?
— Kevin Brehmer, Toledo, Ohio
Answer: The crucifix represents the crucified Jesus, while a cross is devoid of any figure, consisting only of plain wood. The Catholic Church, tracing its roots back to ancient times, has consistently utilized the crucifix; the same is true for the Orthodox and Eastern Churches. The unadorned cross appeared in the 16th century, initially among the Calvinists, who focused on a minimalism in both worship and design. Lutherans and Anglicans of that era still favored the crucifix, and their churches tended to be more decorative than those of the Calvinists, yet less elaborate than Catholic Churches. Over the years, splinter groups and successors of the Calvinists and Anglicans — including the Methodists, Baptists, and Presbyterians — adopted the plain cross, while numerous Anglicans and Lutherans maintained the use of a crucifix. Among those, some converted to the simple cross. Catholics, on the other hand, continued to embrace the crucifix as we always have.

Question: Where do you believe Adam is?
— Jim Jeson, Milwaukee
Answer: Probably in paradise. It is understood that following Jesus’ demise on Good Friday, he went down to the dead. According to the Catechism, grounded in the Scriptures, it states: “[Jesus] descended there as Savior, announcing the Good News to the spirits held captive there. The Scriptures refer to the realm of the deceased, to which Christ’s soul descended, as ‘hell’ — Sheol in Hebrew, or Hades in Greek — for those who reside there are lacking the sight of God. This applies to all the deceased, whether wicked or virtuous, as they anticipate the Redeemer. … ‘It is specifically these blessed souls, who were waiting for their Savior … whom Christ the Lord rescued when he descended into hell’” (Nos. 632-633).

Pope Francis described it as “the most significant pastoral document ever drafted to this day” (speech to attendees of the pilgrimage from the Diocese of Brescia, June 22, 2013). He referred to Pope St. Paul VI’s apostolic exhortation regarding evangelization, Evangelii Nuntiandi (“Announcing the Gospel”), issued on Dec. 8, 1975. What accounts for such elevated commendation? Pope Francis valued the concise communication in Evangelii Nuntiandi urging each individual in the Church (and the Church collectively) to undertake a dual responsibility: to continually deepen their commitment to Christ and to present Christ with increasing effectiveness to the world in the current, historical context in which one exists.
Context
Pope Paul VI refers to two occurrences that establish the background for Evangelii Nuntiandi. The prior year, he had called together the Third Ordinary General Assembly of the Synod of Bishops (1974), which centered on the subject of evangelization. The bishops indeed requested the pope for “a renewed driving force able to foster within [the] Church … a new era of evangelization.” Another event prominently occupying the pope’s thoughts was the “10th anniversary of the conclusion of the Second Vatican Council,” which (he asserts) had a singular primary goal: “to prepare the Church of the 20th century increasingly well for sharing the Gospel with the people of the 20th century” (No. 2).
Read more from our Church Document series here.
An additional reason for composing Evangelii Nuntiandi, as stated by Pope Paul VI, was to address the “insidious” justification — “which individuals assert to find validation for in such and such a teaching of the Council” (No. 80) — that showing respect for people’s religious freedom implies refraining from sharing the Gospel with them. The pope emphasizes that presenting “the Gospel and salvation in Jesus Christ, with utmost clarity and profound respect for the free choices it offers — ‘without coercion, or dishonorable or unworthy pressure’” (No. 80) — genuinely honors the autonomy of the individual being evangelized. Furthermore, the evangelizer possesses the “duty” to proclaim the Gospel as instructed by Jesus, and every individual is entitled to receive “the Good News of salvation” in order to believe and attain salvation (cf. No. 80).

“How I have wandered … day after day, and all by myself, to discover if there was something among the ancient items that was fresh!” penned the American artist Thomas Cole. Advent resembles a journey, much like an artist, searching for what has not been observed previously. As we embark on a new liturgical year, we anxiously gaze at the horizon, anticipating the new blessings God will provide. We traverse well-known grounds, aspiring to uncover what is novel. And the insight is that in Advent, there is continually something fresh to discover.

I found myself reflecting on Thomas Cole at the beginning of Advent, as I recently had the opportunity to see one of my preferred series of artworks at the National Gallery of Art in Washington, D.C. I admired Cole’s “The Voyage of Life,” which consists of four allegorical paintings. Cole skillfully employs the canvas as a medium for moral and spiritual reflection, serving as a vessel for conveying God’s message. In the artist’s effort to impart a more profound meaning, he intricately weaves a narrative that goes beyond just illustrating American landscapes.

There, admiring his creation, it dawned on me: Cole’s allegory represents not only the journey of life but also the path of Advent. The liturgical period of Advent invites us to explore the enigmatic currents of the spirit, transitioning from the purity of expectation to the deep realization of the fruits of our salvation.

“O Sacred Sacrament, / O Divine Sacrament, / All honor and all gratitude, / Be each moment yours!”
Numerous parishes join together in reciting this prayer following the reception of Communion. It is a lovely prayer, perfectly suitable for the solemnity of Christ’s Body and Blood celebrated on Sundays. What may be most striking about this prayer is its direct reference to the Eucharist as if speaking to God: “all praise and all thanksgiving be every moment Thine!” Through these expressions, we speak to someone: We honor and praise the Eucharistic Lord.
In this inaugural year of the country Eucharistic Revival, we have been invited to deepen our comprehension of Christ’s genuine presence within us in the Eucharist. This Sunday, the Gospel of John aids us in enhancing our understanding of the actual presence of Christ in the Eucharist.

Broadway performer Michael Maliakel is stating that his Catholic faith is integral to his career as he prepares for his role in a PBS-televised Christmas program.

“It has played a significant role in my life,” the acclaimed Indian American actor and singer shared with Our Sunday Visitor during a virtual media Q&A session on Monday. “To me, those aspects are simply interconnected.”

Maliakel, renowned for his role in Disney’s “Aladdin” on Broadway, shared his thoughts prior to the airing of “Joy: Christmas with the Tabernacle Choir,” where he features as a guest performer. The 21st yearly Christmas event, organized by the Church of Jesus Christ of Latter-Day Saints, is scheduled to broadcast on Dec. 17 at 8 p.m. ET and Dec. 19 at 9:30 p.m. ET on PBS, PBS.org, and the PBS Video app.

The 90-minute feature is currently accessible for online streaming until Jan. 1.

The show will additionally be broadcast on BYUtv, a program from Brigham Young University located in Provo, Utah, on Dec. 19 at 9 p.m. ET, with additional airings leading up to Christmas day. Audiences can also watch it at BYUtv.org and via the BYUtv app.

Today is January 28, the celebration of St. Thomas Aquinas.

We read at today’s Mass, “Through this ‘will,’ we have been sanctified by the sacrifice of the Body of Jesus Christ once and for all” (Heb 10:10).

One dawn in the 1200s, Thomas of Caserta stealthily entered the chapel of St. Nicholas located at the Dominican priory in Naples. There, concealed from sight, he observed St. Thomas Aquinas in heartfelt prayer before a crucifixA gentle voice emanated from the crucifix, saying: “You have expressed yourself admirably about Me, Thomas. What do you desire as your recompense?”

A journey to producing a music album by a Franciscan friar and a layman commenced at a homeless shelter situated in the Bronx.

Several years back, Father Isaiah Marie Hofmann, CFR, and J.J. Wright started making music for the individuals residing in a homeless shelter located in the Bronx. When the pandemic occurred, they shifted to Zoom jam sessions; now they are launching a complete album together, narrating Father Isaiah’s calling story through music.

Four years ago, Brother Isaiah — Father Isaiah, following his ordination in 2022 — unveiled his debut musical album, Poco a Poco, aimed at assisting listeners in enhancing their prayer experience and their connection with God.

Throughout the pandemic, Brother Isaiah, which continues to be his stage name, started praying and contemplating new music. As he engaged in prayer, he reflected on his personal vocation journey and felt a calling to express how the Lord changed his life through song. Ultimately, he composed 10 tracks that form his latest album, “Mysteries and Medicines.”

As he composed the music, he wished that the album would showcase how God mends the world’s brokenness through His enigmas.

Clinton Correctional Facility, situated in the village of Dannemora, New York, holds a grim reputation. It is the oldest and third-largest penitentiary in New York. In 2015, it gained media attention when two inmates executed a cinematic escape with assistance from a correctional officer and a prison seamstress. Even though it is a maximum-security institution, the duo navigated through tunnels, walls, and a steam pipe below the prison, ultimately emerging through a manhole to attain freedom.
Nevertheless, it’s not those two fugitives that render Clinton significant. Instead, it’s the presence of St. Dismas Catholic Church within the prison, which significantly contrasts with the remainder of the facility. Commemorating its 81st anniversary on Aug. 28, St. Dismas is named in honor of the “good thief,” who implored Christ during the crucifixion, “Jesus, remember me when you come into your kingdom” (Lk 23:42-43).
Renowned as the most stunning church in the Diocese of Ogdensburg, New York, St. Dismas is the inaugural free-standing church located within a U.S. prison. In 1937, through no small miracle, Father Ambrose Hyland along with inmates from Clinton constructed the church. Father Hyland believed that the men — and God himself — merited more than a poor-quality auditorium for holy Mass.
Father Hyland’s perspective
In 1937, Father Ambrose Hyland envisioned constructing a Gothic-style church on the grounds of the prison. He believed that a church within the prison would serve as a means to humanize the inmates, offering them a space for prayer and an opportunity for transformation. The establishment of a church would also instruct the men in a trade, preparing them for reintegration into society. After obtaining backing from Gov. Herbert Lehman, Bishop Francis Monaghan, and the prison warden, as well as raising several thousand dollars, the young priest and the inmates commenced construction. Despite facing financial and legal challenges, they successfully built an 8,000-square-foot church featuring a 106-foot tower and an interior embellished with art made by the inmates. In 1941, St. Dismas Church was consecrated.

“Reach out if you require anything.” That’s how my father bid farewell when my family left me at college. A couple of hours later, while I was getting accustomed to my dorm, weighing the decision to head to the dining hall with my new roommate, my dad rang me. “Are you alright? Need anything?” After chatting for a few minutes, during which he mentioned that my mom shed tears for most of the six-hour journey back to Lake Charles from Irving, Texas, he repeated his advice once more. “Reach out if you require anything, Katie. I truly mean it. Contact me when you need.”
Not if. But when. Since he realized I would require his assistance.
I certainly have, indeed. We all do. Require our fathers. It’s not a matter of “if” we require them, but rather when.
Adobe Stock
Fathers handling the everyday tasks
A significant portion of today’s society suggests that fathers are not essential. Interchangeable. Unneeded. Be it the clumsy fool of a father in a television program or the absent slacker in a film, or the oddly prevalent notion among Twitter influencers that dads can’t handle even the simplest and most basic parenting responsibilities, there exists a sentiment in culture, a coldness toward fathers that declares, “they aren’t required; in fact, they aren’t even present.”
And still, repeatedly, the necessity to witness devoted fathers, possess caring fathers, and be cherished by loving fathers is clear in a fractured, pained, frequently fatherless society. It’s never a question of “if” good fathers are required but rather when we require them, and whether we have the humility to seek their support.
The popular show “Ted Lasso” (spoiler alert here), which has just wrapped up its third (and seemingly final) season concludes with the main character heading back to Kansas after spending three years overseas, all to be with his young son. After leading a motley crew of skilled yet aimless soccer players, converting the football club into a Champions League contender with sheer achievement and increasing potential, Ted returns home to be a father to his own child, serving as the ultimate ideal conclusion to a series that consistently highlighted the influence of fathers, whether they are flawed, exemplary, or simply part of the narrative.

Choosing a confirmation saint is a significant choice — and it can feel quite daunting! It’s tempting to settle on one of the few saints we know of or to turn to Google without a clear focus. However, if you seek a confirmation saint (or are simply on the quest for a saint to accompany you during this stage of your journey), there are numerous inquiries you can consider to assist you in discovering an appropriate spiritual ally. Whether you’re exploring for yourself or aiding someone else in locating a saintly companion, these questions can steer you toward a saint whose example truly inspires you to trust in God’s everlasting love for you and your vocation to become a saint yourself.
What are my pursuits, pastimes, and enthusiasms?
We frequently think of saints as merely monks and nuns who focus solely on the Blessed Sacrament with no curiosity for anything else, but saints are well-rounded individuals with diverse talents and hobbies. If you’re a sports enthusiast, you might want to learn about saints who participated in athletics; if you’re into music, there are numerous saints who performed with various instruments. There are saints in science, saints dedicated to homeschooling, and millennial saints who utilized the internet. Begin first with the saints who share your passions, then explore their lives to uncover if there’s an even deeper link.
What are the aspects of my life that hold importance to me?
Public domain
Frequently, the saints that we connect with the most are those who encountered experiences akin to our own: saints from mixed families; saints who endured assault; saints with single parents. Some of these circumstances may bring us immense happiness, such as being a working mother or an adoptive parent. Others may represent significant challenges, such as grappling with mental illness, infertility, or addiction. You may seek a saint who shares an intellectual or physical disability similar to yours or a saint whose life was as chaotic as yours. Anything that holds importance to you is important to God, and there is typically a saint who embodies that.

Among my beloved books is Walker Percy’s Christian existential masterpiece, “The Moviegoer,” recipient of the 1962 National Book Award. The main character and narrator of the first-person narrative, Binx Bolling, is engaged in a self-identified “quest.” “What constitutes this quest?”, inquires Binx. “In truth, it is quite straightforward,” he clarifies:

“The quest is what anyone would embark on if he were not immersed in the mundanity of his everyday existence. This morning, for instance, I sensed as though I had awoken to find myself on an unfamiliar isle. And what does such a castaway engage in? Well, he explores the area and he pays attention to every detail.”

In other terms, it is the quest that drives Binx. out of the everydayness of his own existence on a journey toward self-discovery. This exploration is not a pursuit of self-creation. Nor is it a practice in self-absorbed indulgence. Instead, it is Percy’s narration of how we derive significance in our lives via a multitude of resources and experiences, particularly through connections with others.

Binx breaks free from “everydayness” by noticing signposts and indicators that offer insights into his identity. He experiences a sense of clarity in relation to various things and individuals, shaped by how he connects with others. Most crucially, he aims to comprehend himself in connection with one particular person, through a pivotal moment of self-sacrifice. (You’ll need to read the novel to find out who that “other” is, and how both are influenced by Binx’s quest.)