Catholic practices- Fr. Farris
The Real Deal
John Henry Newman wrote a landmark article (1859, and edited in 1871) on the sensus fidelium – the sense of authentic faith that the Catholic faithful maintain as a guide for Catholic belief and practice. On September 16, 2010, Robert McClory wrote about Newman in the National Catholic Reporter. Here is an excerpt from his article:
The idea of development was not popular at the time, especially among the hierarchy. So Newman, using history to make his point, wrote about the Arian heresy of the 4th century. Twenty-five years before, he had produced a massive, scholarly history of the Arians and how they failed, despite a 50-year, emperor-supported campaign to impose as church doctrine the belief that Christ was not divine; rather, he was a most elevated, godlike being, but creature nevertheless. Now in a lengthy, pointed article, titled “On Consulting the Faithful on Matters of Doctrine,” Newman argued that the Arian position, shared by the overwhelming majority of the bishops and endorsed by at least one pope, did not become Catholic doctrine because a great mass of the laity along with a handful of priests and bishops resisted. Despite beatings, seizures of property and in some cases martyrdom, they refused, they dissented. They clung to the doctrine of the Council of Nicea, which, they were assured, had been discredited. Only at the First Council of Constantinople was the Arian position repudiated.
Belief in Christ’s divinity was maintained during the greater part of the 4th century, wrote Newman, “not by the unswerving firmness of the Holy See, Councils or Bishops, but … by the consensus fidelium [consent of the faithful]. On the one hand, I say, there was a temporary suspense of the functions of the Ecclesia docens [the teaching church]. The body of the Bishops failed in their confession of the faith. … There were untrustworthy Councils, unfaithful Bishops; there was weakness, fear of consequences, misguidance, delusion, hallucination, endless, hopeless, extending itself into nearly every corner of the Catholic church.”
What Newman points out is the light of the sensus fidelium in the guidance of faith. It is one light among the other specific lights that we must align for authentic Catholic faith. Other lights are the scripture, the creed, the writings of the Church Fathers and Mothers, the way we have prayed and do pray (lex orandi – lex credendi), the ecumenical councils, etc. These lights come in alignment to guide the Church. Just as a boat coming into the harbor at night aligns the lights on the shore to insure that it is in safe waters, so too we look to these lights (and not just to one) for guidance to authentic faith.
The variety of religious experience is evident. People of all faiths have religious experiences. Doctrine is an interpretation of the Christian experience. As Catholics, we believe the interpretation of that experience is aligned with those who have gone before us for nearly 2,000 years – who have prayed, hoped and believed are united with us in a communion of saints. Faith is not simply an intellectual assent to doctrinal tenets. Faith is joining with those who have gone before in the faith and practice that brought them life and hope, believing that their faith was justified by the witness of their lives. Darkness and doubt were a part of that journey for them, as it is for us. Ultimately, they discovered the freedom that Jesus promises in John 8:36, “So if the Son sets you free, you will be free indeed.”
The present era of the Church reflects the commentary on the early Church in the writings of Cardinal Newman – in terms of confusion and a lack of trust in Church leadership. The Catholic faithful point us again in the right direction. Now many wish for change in the Church, and the question is “What kind of change?” If we listen to the voice of those who come to Mass every Sunday, seek the sacraments and maintain a devotional life, we will see that the change they seek is one of accountability and inclusion.
The Catholics that I have met are people who might be divorced or gay, challenged by modern science, challenged by the Church’s stance on contraception (usually older Catholics), angry about the sexual abuse scandals, and other such issues of the past five decades. Generally, they want more accountability from the bishops and clergy. They want a voice in the direction of the Church, that is, they want to be heard. What I have not found is a general desire to change the liturgy and the sacraments. I find no groundswell for an altered liturgical language, so that every phrase is gender-balanced. I find no desire to change the theology of the sacraments, nor the language of devotional life. I find such a desire for language change mostly among a few clergy, and some who wish to be clergy.
Does this mean that I want to abandon gender equity in our liturgical language? No. I think a balanced language is very important in our liturgical prayer; and gender-balanced language, when appropriate, is needed in the translation of the scriptural texts read at liturgy. But, I believe that that changing liturgical language is not at the top of the list for the average Catholic. More than anything else, progressive Catholics want a Church that is inclusive, not authoritarian and more pastoral – less judgmental. They want a Church in which their voices are heard and the hierarchy is transparent in guiding the Church.
But they like the sacraments! They like the liturgy, when it is celebrated with reverence and beauty. And they cherish the iconic phrases of the sacraments, such as “Father, Son and Holy Spirit.” They do not balk at “Lord” or when the priest refers to God as “He” (as in “…He leads me beside the still waters; He restores my soul…”). They are mature enough to understand that real gender equity is when the priest presiding at Mass is a man or a woman, and regardless of sexual orientation.
So, what does this have to do with sensus fidelium? The point I am making is that, more and more, people will come to ECC parishes with one thing in mind: Does it feel Catholic? This is especially true with the 20-somethings who are now coming to the ECC parishes. They have been raised in a very different world from their parents and grandparents – a place where gender equity is now taken for granted, and sexual orientation was often just a fact of life among their friends at school. [This does not mean that prejudice against gay people is gone. Unfortunately, we still read about violence against teenagers because they are gay. I believe this is a part of the larger picture of bullying in schools.]
The point I am making is that sensus fidelium isn’t just a term for the theologians and bishops. It informs parochial life because Catholics “have a nose” for what is authentic: belief in the real presence of Christ in the Eucharist, devotion to Mary, saints, statues and candles, traditional formulas for the sacraments, calling the priest “Father” – and now “Mother” (which has long been true for nuns in the Latino world).
This “sense” of Catholicism is important for the success of ECC parishes. People are attracted to the ECC when they get the feeling that it is authentically Catholic. When that feeling is absent, they do not come in any significant numbers. Here are eight suggestions to foster a sense of Catholicity on the local level:
1. Use all the smells and bells. Some ECC parishes now have young Protestant Evangelicals coming to see what Catholicism is all about. They like the candles, saints, vestments. After all, they grew up with the internet – full of images. They respond to the picture of Catholicism. The same goes for life-long Catholics. In our time, people can access and choose from a wide variety of Churches and religious experiences. Yet, they are drawn to Catholicism because of its mysterious beauty and depth – and its varied call in terms of mysticism, theology, aesthetics, liturgy, music, the saints, etc.
These elements of Catholicism are especially helpful for women priests. Here is a story to prove my point: I remember the first time I saw a woman priest presiding at Eucharist. I was in an Episcopal church one Sunday, and walked in a little late. There I was immediately confronted with the sight of a woman presiding at the liturgy. It was a shock for about two minutes. Then, I looked around at all the familiar “stuff” that I usually see at the liturgy: cross and candles, vestments, acolytes, etc. It was all so familiar. The only difference was that the priest was a woman. What a lesson that was in the power of the traditional symbols.
Added to these ritual elements is a return to some of the beautiful chant practices of the Church. The litanies and chanted psalms are meditative. They bring worshippers into a deep heartfelt place. People respond to this with love and joy. And, how about those young Evangelicals? This is what they came for. They know the Bible. What they are seeking is the encounter with God through the sacraments – celebrated in all their splendor.
2. People want good preaching. If there is one area is which Catholics seek change in the liturgy, it is in the practice of excellent preaching. They want homilies that serve them for the week. This is what we commonly call “wisdom.” People want to know how to live a life of faith that will help them “in good times and in bad.” They are married to the Church, and will stay married to Catholicism if they find that it serves their needs for serenity, decision-making, support in troubled times, meaning for life, community, and especially a sense of the presence of God. The liturgy, when it is prayerful and beautiful, carries about 70% of this support. Another 25% requires clergy who are wise and prayerful themselves. (I reserve 5% for nagging aunts and friends, who remind us of our faith. In the end, it all depends upon the Holy Spirit.)
Good preaching also means teaching people how to interpret the scriptures for their own lives. What is essential to this process is not “cleaning up” the scriptures. Reading the scriptures as they were written – in a male-dominated age, and sometimes prejudiced or violent – is an opportunity for the congregation to learn to sift the biblical passages and discover the message of the Gospel (through all the scriptural warts). If we can do this with the scripture, there is a good chance that we can learn to find God in our own lives through all the darkness and light.
3. Capitalize on “small.” Most ECC parishes are small. Often, there are less than 100 people at Sunday Mass. This is not a deficit, it is a gift. The intimacy of a small group brings a sense of belonging. People can really identify with the parish because it is a place where “they know and are known.” Small parishes allow the pastor to become a real spiritual teacher and guide for parishioners. Small parishes also allow the gifts of each person to shine – whether that is teaching classes on topics of faith, organizing ministries for the poor, creating outreach to specific groups, or whatever the Spirit provides to the congregation – a part of discernment. The world is already impersonal. The advantage of the Church is that it is a haven of connection – where people gather to pray, laugh, share a meal and work for others in need.
4. Develop the devotional life. This is another area of recognizing the sensus fidelium. People like the traditional devotions, such as the rosary, Benediction of the Blessed Sacrament, feast days of the saints, the frequent (asperges) use of holy water, etc. You will be amazed at the response to advertisements that the parish has a Wednesday night rosary and benediction, blesses the animals on the feast of Saint Francis, is distributing ashes on Ash Wednesday, conducts Taize services at Lent, or is blessing couples on the feast of Saint Valentine.
People are also now interested in the contemplative life. They want to know about prayer practices, lectio divina, meditation, the rosary, the Jesus Prayer, etc. In the present and future, pastors will be asked to know and teach such prayer practices for those who wish to enter into a deeper life of faith and the mystical tradition of the Church.
5. Discern the needs of the parish. One of the successful pastors of the ECC once said to me that he had to drop his identity as a gay man to become successful as a pastor. Puzzled, I asked how that could be, since his whole parish knows that he is gay and married, and that his spouse is very active in the parish. He answered that he had to discern the needs of the parish, not his own agenda. The parish has an outreach to gay people, but as a larger outreach of hospitality, regardless of sexual orientation and marital status. In other words, the pastor discerned the priority of the call for children’s programs, outreach to the poor, strengthening the liturgical ministries, etc., as the place of first attention. He put his own agenda at the service of the parish, rather than make the parish serve his agenda.
This requires an important part of the ministry of the pastor: to lead the parish in the discernment of God’s Will. To do this on the parish level is to help parishioners learn to find the same discernment for their personal lives.
6. Develop vocations. Most ECC parishes attract people who feel they have a call to Holy Orders, but were prohibited from pursuing their call because they were married or are female. This is one kind of vocation to foster. The other kind of vocation is the call to the diaconate. At present, the ECC is neglecting a golden opportunity to promote the permanent diaconate as a core element of ordained leadership. The ministries of the parish could be led by deacons, who are chosen from among parishioners, educated in a formal program, and ordained for service. This would be a return to the ancient Church practice, and is presently a practice in the Episcopal Church – a restored diaconate. One of the hallmarks of the ECC is that most vocations to ordained ministry are developed and called out of the community. The community’s discernment of who would be a good deacon or priest is vital to the bishop’s call to ordination. (The two elements of ordination found in the Acts of the Apostles are the choice of the community and the laying on of hands by the Apostles).
7. Make adult education an integral part of the parish life. The discernment of the community depends upon its embrace of the Gospel. This is a matter of head and heart, prayer and education. Additionally, these classes have always been an attraction for those who want to know the intellectual life of the Church. Many who attend such classes become leaders of the parish, and often go on to ordination or become lay leaders in the diocesan and national synods of the ECC. An understated benefit of such classes is that it keeps the pastor (and others on the parish staff) on her/his intellectual toes. The pastor reads and prepares for classes. In this day and age many who attend these classes are not far behind the pastor (and may actually be ahead) in reading the leading theologians and religious writers of our times.
8. Make a connection between worship and outreach. Catholics have a strong tradition of generosity – they like to serve others in need. This is a part of Catholic life. Saint John Chrysostom said it well in his sermon on the Gospel of Matthew ( Homily 50:3-4):
Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad. He who said: "This is my body" is the same who said: "You saw me hungry and you gave me no food", and "Whatever you did to the least of my brothers you did also to me"... What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as well.
As a young priest, I told the parish youth club that there would never be a party without first having Mass, a Bible study or a day of work for the poor. I worried a bit that this might discourage participation. I was surprised when opposite happened. The youth club blossomed (at one point there were 200 at weekly Mass), and the young people worked hard painting the houses of the elderly, collecting food for the poor, studying the scriptures and preparing for Mass through presentations explaining the readings and practicing music (Mass often took two hours). They loved every minute. The social time after Mass or work was an afterthought, and I was amazed to watch these young Catholics blossom into devoted, insightful Catholic adults.
John Henry Newman wrote: I sought to hear the voice of God and climbed the topmost steeple, but God declared: "Go down again - I dwell among the people." I have a feeling that he was thinking of the sensus fidelium when he wrote these words. The clarity of this light is captured in the determination of the Ecumenical Catholic Communion to listen to the voice of its laity, its clergy and its bishops in discerning the call of the Spirit. May these efforts bless us all with God’s wisdom and God’s peace.
John Henry Newman wrote a landmark article (1859, and edited in 1871) on the sensus fidelium – the sense of authentic faith that the Catholic faithful maintain as a guide for Catholic belief and practice. On September 16, 2010, Robert McClory wrote about Newman in the National Catholic Reporter. Here is an excerpt from his article:
The idea of development was not popular at the time, especially among the hierarchy. So Newman, using history to make his point, wrote about the Arian heresy of the 4th century. Twenty-five years before, he had produced a massive, scholarly history of the Arians and how they failed, despite a 50-year, emperor-supported campaign to impose as church doctrine the belief that Christ was not divine; rather, he was a most elevated, godlike being, but creature nevertheless. Now in a lengthy, pointed article, titled “On Consulting the Faithful on Matters of Doctrine,” Newman argued that the Arian position, shared by the overwhelming majority of the bishops and endorsed by at least one pope, did not become Catholic doctrine because a great mass of the laity along with a handful of priests and bishops resisted. Despite beatings, seizures of property and in some cases martyrdom, they refused, they dissented. They clung to the doctrine of the Council of Nicea, which, they were assured, had been discredited. Only at the First Council of Constantinople was the Arian position repudiated.
Belief in Christ’s divinity was maintained during the greater part of the 4th century, wrote Newman, “not by the unswerving firmness of the Holy See, Councils or Bishops, but … by the consensus fidelium [consent of the faithful]. On the one hand, I say, there was a temporary suspense of the functions of the Ecclesia docens [the teaching church]. The body of the Bishops failed in their confession of the faith. … There were untrustworthy Councils, unfaithful Bishops; there was weakness, fear of consequences, misguidance, delusion, hallucination, endless, hopeless, extending itself into nearly every corner of the Catholic church.”
What Newman points out is the light of the sensus fidelium in the guidance of faith. It is one light among the other specific lights that we must align for authentic Catholic faith. Other lights are the scripture, the creed, the writings of the Church Fathers and Mothers, the way we have prayed and do pray (lex orandi – lex credendi), the ecumenical councils, etc. These lights come in alignment to guide the Church. Just as a boat coming into the harbor at night aligns the lights on the shore to insure that it is in safe waters, so too we look to these lights (and not just to one) for guidance to authentic faith.
The variety of religious experience is evident. People of all faiths have religious experiences. Doctrine is an interpretation of the Christian experience. As Catholics, we believe the interpretation of that experience is aligned with those who have gone before us for nearly 2,000 years – who have prayed, hoped and believed are united with us in a communion of saints. Faith is not simply an intellectual assent to doctrinal tenets. Faith is joining with those who have gone before in the faith and practice that brought them life and hope, believing that their faith was justified by the witness of their lives. Darkness and doubt were a part of that journey for them, as it is for us. Ultimately, they discovered the freedom that Jesus promises in John 8:36, “So if the Son sets you free, you will be free indeed.”
The present era of the Church reflects the commentary on the early Church in the writings of Cardinal Newman – in terms of confusion and a lack of trust in Church leadership. The Catholic faithful point us again in the right direction. Now many wish for change in the Church, and the question is “What kind of change?” If we listen to the voice of those who come to Mass every Sunday, seek the sacraments and maintain a devotional life, we will see that the change they seek is one of accountability and inclusion.
The Catholics that I have met are people who might be divorced or gay, challenged by modern science, challenged by the Church’s stance on contraception (usually older Catholics), angry about the sexual abuse scandals, and other such issues of the past five decades. Generally, they want more accountability from the bishops and clergy. They want a voice in the direction of the Church, that is, they want to be heard. What I have not found is a general desire to change the liturgy and the sacraments. I find no groundswell for an altered liturgical language, so that every phrase is gender-balanced. I find no desire to change the theology of the sacraments, nor the language of devotional life. I find such a desire for language change mostly among a few clergy, and some who wish to be clergy.
Does this mean that I want to abandon gender equity in our liturgical language? No. I think a balanced language is very important in our liturgical prayer; and gender-balanced language, when appropriate, is needed in the translation of the scriptural texts read at liturgy. But, I believe that that changing liturgical language is not at the top of the list for the average Catholic. More than anything else, progressive Catholics want a Church that is inclusive, not authoritarian and more pastoral – less judgmental. They want a Church in which their voices are heard and the hierarchy is transparent in guiding the Church.
But they like the sacraments! They like the liturgy, when it is celebrated with reverence and beauty. And they cherish the iconic phrases of the sacraments, such as “Father, Son and Holy Spirit.” They do not balk at “Lord” or when the priest refers to God as “He” (as in “…He leads me beside the still waters; He restores my soul…”). They are mature enough to understand that real gender equity is when the priest presiding at Mass is a man or a woman, and regardless of sexual orientation.
So, what does this have to do with sensus fidelium? The point I am making is that, more and more, people will come to ECC parishes with one thing in mind: Does it feel Catholic? This is especially true with the 20-somethings who are now coming to the ECC parishes. They have been raised in a very different world from their parents and grandparents – a place where gender equity is now taken for granted, and sexual orientation was often just a fact of life among their friends at school. [This does not mean that prejudice against gay people is gone. Unfortunately, we still read about violence against teenagers because they are gay. I believe this is a part of the larger picture of bullying in schools.]
The point I am making is that sensus fidelium isn’t just a term for the theologians and bishops. It informs parochial life because Catholics “have a nose” for what is authentic: belief in the real presence of Christ in the Eucharist, devotion to Mary, saints, statues and candles, traditional formulas for the sacraments, calling the priest “Father” – and now “Mother” (which has long been true for nuns in the Latino world).
This “sense” of Catholicism is important for the success of ECC parishes. People are attracted to the ECC when they get the feeling that it is authentically Catholic. When that feeling is absent, they do not come in any significant numbers. Here are eight suggestions to foster a sense of Catholicity on the local level:
1. Use all the smells and bells. Some ECC parishes now have young Protestant Evangelicals coming to see what Catholicism is all about. They like the candles, saints, vestments. After all, they grew up with the internet – full of images. They respond to the picture of Catholicism. The same goes for life-long Catholics. In our time, people can access and choose from a wide variety of Churches and religious experiences. Yet, they are drawn to Catholicism because of its mysterious beauty and depth – and its varied call in terms of mysticism, theology, aesthetics, liturgy, music, the saints, etc.
These elements of Catholicism are especially helpful for women priests. Here is a story to prove my point: I remember the first time I saw a woman priest presiding at Eucharist. I was in an Episcopal church one Sunday, and walked in a little late. There I was immediately confronted with the sight of a woman presiding at the liturgy. It was a shock for about two minutes. Then, I looked around at all the familiar “stuff” that I usually see at the liturgy: cross and candles, vestments, acolytes, etc. It was all so familiar. The only difference was that the priest was a woman. What a lesson that was in the power of the traditional symbols.
Added to these ritual elements is a return to some of the beautiful chant practices of the Church. The litanies and chanted psalms are meditative. They bring worshippers into a deep heartfelt place. People respond to this with love and joy. And, how about those young Evangelicals? This is what they came for. They know the Bible. What they are seeking is the encounter with God through the sacraments – celebrated in all their splendor.
2. People want good preaching. If there is one area is which Catholics seek change in the liturgy, it is in the practice of excellent preaching. They want homilies that serve them for the week. This is what we commonly call “wisdom.” People want to know how to live a life of faith that will help them “in good times and in bad.” They are married to the Church, and will stay married to Catholicism if they find that it serves their needs for serenity, decision-making, support in troubled times, meaning for life, community, and especially a sense of the presence of God. The liturgy, when it is prayerful and beautiful, carries about 70% of this support. Another 25% requires clergy who are wise and prayerful themselves. (I reserve 5% for nagging aunts and friends, who remind us of our faith. In the end, it all depends upon the Holy Spirit.)
Good preaching also means teaching people how to interpret the scriptures for their own lives. What is essential to this process is not “cleaning up” the scriptures. Reading the scriptures as they were written – in a male-dominated age, and sometimes prejudiced or violent – is an opportunity for the congregation to learn to sift the biblical passages and discover the message of the Gospel (through all the scriptural warts). If we can do this with the scripture, there is a good chance that we can learn to find God in our own lives through all the darkness and light.
3. Capitalize on “small.” Most ECC parishes are small. Often, there are less than 100 people at Sunday Mass. This is not a deficit, it is a gift. The intimacy of a small group brings a sense of belonging. People can really identify with the parish because it is a place where “they know and are known.” Small parishes allow the pastor to become a real spiritual teacher and guide for parishioners. Small parishes also allow the gifts of each person to shine – whether that is teaching classes on topics of faith, organizing ministries for the poor, creating outreach to specific groups, or whatever the Spirit provides to the congregation – a part of discernment. The world is already impersonal. The advantage of the Church is that it is a haven of connection – where people gather to pray, laugh, share a meal and work for others in need.
4. Develop the devotional life. This is another area of recognizing the sensus fidelium. People like the traditional devotions, such as the rosary, Benediction of the Blessed Sacrament, feast days of the saints, the frequent (asperges) use of holy water, etc. You will be amazed at the response to advertisements that the parish has a Wednesday night rosary and benediction, blesses the animals on the feast of Saint Francis, is distributing ashes on Ash Wednesday, conducts Taize services at Lent, or is blessing couples on the feast of Saint Valentine.
People are also now interested in the contemplative life. They want to know about prayer practices, lectio divina, meditation, the rosary, the Jesus Prayer, etc. In the present and future, pastors will be asked to know and teach such prayer practices for those who wish to enter into a deeper life of faith and the mystical tradition of the Church.
5. Discern the needs of the parish. One of the successful pastors of the ECC once said to me that he had to drop his identity as a gay man to become successful as a pastor. Puzzled, I asked how that could be, since his whole parish knows that he is gay and married, and that his spouse is very active in the parish. He answered that he had to discern the needs of the parish, not his own agenda. The parish has an outreach to gay people, but as a larger outreach of hospitality, regardless of sexual orientation and marital status. In other words, the pastor discerned the priority of the call for children’s programs, outreach to the poor, strengthening the liturgical ministries, etc., as the place of first attention. He put his own agenda at the service of the parish, rather than make the parish serve his agenda.
This requires an important part of the ministry of the pastor: to lead the parish in the discernment of God’s Will. To do this on the parish level is to help parishioners learn to find the same discernment for their personal lives.
6. Develop vocations. Most ECC parishes attract people who feel they have a call to Holy Orders, but were prohibited from pursuing their call because they were married or are female. This is one kind of vocation to foster. The other kind of vocation is the call to the diaconate. At present, the ECC is neglecting a golden opportunity to promote the permanent diaconate as a core element of ordained leadership. The ministries of the parish could be led by deacons, who are chosen from among parishioners, educated in a formal program, and ordained for service. This would be a return to the ancient Church practice, and is presently a practice in the Episcopal Church – a restored diaconate. One of the hallmarks of the ECC is that most vocations to ordained ministry are developed and called out of the community. The community’s discernment of who would be a good deacon or priest is vital to the bishop’s call to ordination. (The two elements of ordination found in the Acts of the Apostles are the choice of the community and the laying on of hands by the Apostles).
7. Make adult education an integral part of the parish life. The discernment of the community depends upon its embrace of the Gospel. This is a matter of head and heart, prayer and education. Additionally, these classes have always been an attraction for those who want to know the intellectual life of the Church. Many who attend such classes become leaders of the parish, and often go on to ordination or become lay leaders in the diocesan and national synods of the ECC. An understated benefit of such classes is that it keeps the pastor (and others on the parish staff) on her/his intellectual toes. The pastor reads and prepares for classes. In this day and age many who attend these classes are not far behind the pastor (and may actually be ahead) in reading the leading theologians and religious writers of our times.
8. Make a connection between worship and outreach. Catholics have a strong tradition of generosity – they like to serve others in need. This is a part of Catholic life. Saint John Chrysostom said it well in his sermon on the Gospel of Matthew ( Homily 50:3-4):
Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad. He who said: "This is my body" is the same who said: "You saw me hungry and you gave me no food", and "Whatever you did to the least of my brothers you did also to me"... What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as well.
As a young priest, I told the parish youth club that there would never be a party without first having Mass, a Bible study or a day of work for the poor. I worried a bit that this might discourage participation. I was surprised when opposite happened. The youth club blossomed (at one point there were 200 at weekly Mass), and the young people worked hard painting the houses of the elderly, collecting food for the poor, studying the scriptures and preparing for Mass through presentations explaining the readings and practicing music (Mass often took two hours). They loved every minute. The social time after Mass or work was an afterthought, and I was amazed to watch these young Catholics blossom into devoted, insightful Catholic adults.
John Henry Newman wrote: I sought to hear the voice of God and climbed the topmost steeple, but God declared: "Go down again - I dwell among the people." I have a feeling that he was thinking of the sensus fidelium when he wrote these words. The clarity of this light is captured in the determination of the Ecumenical Catholic Communion to listen to the voice of its laity, its clergy and its bishops in discerning the call of the Spirit. May these efforts bless us all with God’s wisdom and God’s peace.
