In the sacrament of the Eucharist, why bread and wine?

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By Father Daniel Schomaker.

The Eucharist is “the source and summit of the Christian life. The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch.” (CCC 1324) The Church’s teaching in memoriam tells us that contained in the “sacred species” and veiled in the objects of bread and wine, is in fact Jesus Christ! His very body, blood, soul and divinity!

But why when we celebrate the sacrament of the Eucharist do we use bread and wine? The simplest explanation is that we are adhering to the command of the Lord when at the Last Supper “He took bread and gave it to his disciples…” and “He took the cup filled with wine …  ‘Do this in memory of me.’” Ultimately as believers this should be enough, but since God has given us a mind let’s delve a little deeper.

After being cast out of the Garden of Eden because of disobedience, God tells man that it is “bread you shall eat, by the sweat of your brow.” (cf. Gen. 3:19) Humanity also offers back to God the “first-fruits” of the field — as seen in the offering of Abel and later in the offering of bread and wine by the priest-king Melchizedek. Prior to their journey into the desert as they fled Egypt, the Israelites ate “unleavened bread”; and when wandering in the desert, it was the manna or “bread from heaven” that God gave to sustain them.

The gift of bread to eat (which we pray for every time we offer the Lord’s Prayer) is a sign of “the pledge of God’s faithfulness to his promises.” (CCC 1334) Or another way to say this is that in the midst of the trials of life and on our pilgrimage towards the “promised land” (Heaven) and in our thanksgiving to God for any and all blessings, it is bread that always sustains us physically and reminds us of God’s closeness.

The gift of wine or “the fruit of the vine” also finds its way into the revelation of salvation history. Just as there was an offering of bread in the Old Testament, so too was there an offering of wine — often referred to as the “cup of blessing.” At the conclusion of the Jewish Passover meal, this “cup” “adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem.” (CCC 1334) We also see, in Jesus’ very first public miracle — the Wedding Feast at Cana  — the centrality of wine, where he transforms water into wine, but not just any wine, the very best wine. And this miracle takes place at a joyful celebration.

So, why do we use bread and wine for the celebration of the Eucharist? 1. Jesus said to; 2. Bread points us to the continual sustenance we receive from the Lord when we cooperate with his grace; 3. Wine points us to the joy of the Gospel and of our eschatological end, heaven; 4. Human beings are a compilation of body and soul; both need to be fed — bread sustains the body; wine sustains the soul.

Father Daniel Schomaker is vicar general; pastor, St. Augustine Parish, Covington; moderator of the Curia; and assistant director of seminarians in the Diocese of Covington.

Scratching the surface of ‘an inexhaustible mystery’

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By David Cooley.

Under the direction of Bishop Roger Foys, the Office of Catechesis and Evangelization has teamed up with the Messenger to produce catechetical articles on the Eucharist. Long-term readers of the Messenger will recognize these articles since they were published previously. However, they have been re-structured here. This series on the Eucharist covers a variety topics, but, of course, with limited space and the fact that this is an exploration at the very center of theology, we are only scratching the surface. I hope that reading these short articles inspires you to explore more and to take every opportunity you are given to meet our Lord in the Blessed Sacrament.

Our faith is born from and expressed in theology (speech about God).  Theology, in turn, remains, as St. Anselm once defined it, a matter of “faith seeking understanding.” What we believe, we try to understand further; when we understand further, we believe more deeply. To grow in the faith means to engage in this cyclical process of seeking God. The reason we want to grow in faith is so that we can love God all the more.

Not long ago a Pew Research study reported that “Just one-third of U.S. Catholics agree with their Church that the Eucharist is the body, blood of Christ.”

This particular study noted that “ … nearly seven-in-ten Catholics (69 percent) say they personally believe that during Catholic Mass, the bread and wine used in Communion ‘are symbols of the body and blood of Jesus Christ.’ Just one-third of U.S. Catholics (31 percent) say they believe that ‘during Catholic Mass, the bread and wine actually become the body and blood of Jesus.’”

This, understandably, caused shock waves to resound throughout the Church for anyone who was paying attention. However, there is reason to believe that we shouldn’t panic — yet. In this case, hopefully at least, things don’t seem to be as bad as they first appear. One factor to consider is sample size. The Disciple Maker Index, administered by the Catholic Leadership Institute, has currently surveyed 131,845 Catholics around the country about multiple themes connected with parish life.  (By contrast, the PEW survey was based on 1,835 Catholics in a total sample population of 10,971.)

When asked about doctrines of the faith, 72 percent of the DMI respondents strongly agreed with the statement “I personally believe the Eucharist really is the body and blood of Jesus Christ.” Another 19 percent agreed with that statement. That’s almost 120,000 Catholics claiming they do agree with what the Church teaches, compared to the 569 respondents highlighted in the PEW results.

Also, when considering the PEW survey, it has been pointed out that phraseology may have be an issue. The word “actually,” used in the Pew study, may have been interpreted as referring to a physical change, which would explain why few Catholics chose that response. If so, they were correct, in that the Church does not teach that there is a physical change in appearance.

In addition, John Bergsma, professor of theology at Franciscan University, Steubenville, Ohio, noted that many of the “self-identified” Catholics surveyed probably don’t show up at to Mass very often, if at all.

“Really what this poll shows, once again, is that there are large numbers of persons in the United States who consider themselves ‘Catholic’ almost as an ethnic or cultural category, because they received one or more sacraments when they were children, or their family is traditionally Catholic.

“However,” professor Bergsma said, “although these persons consider themselves ‘Catholic’ as a demographic category, they haven’t and don’t practice the Catholic faith, and they haven’t made much effort to learn what the Catholic Church teaches.”

My hope is that these observations help put this survey, and others like it, into perspective. This is important because there is a danger of such “shock-value” headlines becoming self-fulfilling prophesies. The more people feel alone in their beliefs the easier it is for doubt to take root in their hearts. Catholics believe in the True Presence — body, blood, soul and divinity of Christ — in the Eucharist; they always have and always will. But, that being said, there are still some hard realities that are worth taking a closer look at during these unprecedented times.

Long before the word “coronavirus” was part of our daily speech, our Catholic churches weren’t exactly over flowing with people on a weekly basis. With the exception of Christmas and, maybe, Easter, most people weren’t worried about arriving early to Mass so that they could find a seat. There are many factors and explanations for this that could be explored. But I think it’s fair to say that the general long-term trend in the Eastern and Northern parts of our country has been a steady decline in numbers.

Now, in the post-pandemic-of-2020 world, there is, understandably, anxiety among those who care for souls what Mass attendance numbers will look like when all of this is over, and what the long-term effects will be on the sacramental life of the Church. Being forced away from the sacraments, even if it was only for a short time, could easily cause confusion for the faithful, or even, God forbid, a notion that the sacraments are not needed for salvation. For believers, the Catechism of the Catholic Church does not mince words about this and affirms that “the sacraments of the New Covenant are necessary for salvation.” (n. 1129)

There’s a story about an evangelical Protestant preacher who once said, “If I truly believed what you Catholics say you believe, you would have to pull me away from the tabernacle. If I believed that my Lord was physically present in the church building I would never leave.” Now, of course, we can’t just stay in front of the tabernacle any more that Peter, James and John could stay up on the mountain with Jesus after he was transfigured (Mt. 17:1-10), but the message remains the same and the point is well taken. For us believers there is kind of a paradox: People don’t go to Mass because they don’t believe in the Real Presence, and they don’t believe in the Real Presence because if it were true, then wouldn’t the churches be full?

Like everything else in our lives, “it’s complicated.” But, here is one thing we can be sure of: Catholic theologians and teachers, as well as parents and Godparents, will always have work to do in communicating belief in the real presence of Jesus Christ in the Eucharist, since the notion and reality of transubstantiation remains “an inexhaustible mystery.” You have to start somewhere and these editions of the Messenger are the perfect place.

‘In the Beginning … ’ The Eucharist prefigured in the Old Testament

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By Dr. Alma Burnette.

“In beginning created Elohim (…) the heavens and the earth.” Genesis 1:1

In the center of this verse, in Hebrew, is an untranslatable word, which is two Hebrew letters — the “aleph” and the “tav” — the first and last letters of the Hebrew alphabet. In Greek the letters are the Alpha and the Omega. It serves the grammatical purpose of being the direct object pointer. These two letters form a concept rather than an actual word. They represent all the words of God by which all things were spoken into existence, including the Eucharist. These two letters are peppered throughout the Old Testament, seasoning its meaning. The rabbis teach:

When the Messiah comes he will explain the meaning of the aleph and the tav. And he did in Revelation: “I am the Alpha and the Omega, the first and the last, the beginning and the end.” (Rev. 22:12) The same concept is in John 1:1.

When God made man, he made him out of the earth’s pre-created dust and breathed life into the lifeless form, bringing man into being by his previously spoken words, “Let us make man in our image.”

During the Mass the priest says, “Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life. … Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink.”

The priest is exercising his ordained authority to bring life to the lifeless bread and wine, previously made by human hands, fulfilling Christ’s previous words, “This is my body. … This is my blood.”

Just as the lifeless form of the first Adam, became a living soul so the lifeless form of the bread and wine become the body, blood, soul and divinity of the second Adam, Christ.

In Genesis 2 God causes a deep sleep to fall on Adam, and from his side comes forth Eve. Adam exclaims, “This is bone of my bone and flesh of my flesh.” God allowed Christ to die, a deep sleep for his body, and his side, too, was opened (pierced) for the Church to come forth. St. Paul writes, “Because we are members of his body we are of his flesh and of his bone.” (Eph 5:30) How so? By the Eucharist being consumed at the Mass, the marriage supper of the Lamb.

In Genesis 2 and 3 the two trees planted in the middle of the garden foreshadow the Eucharist. It was a rabbi who once explained it to me.

The fruit of the trees was manna. The tree of life had unleavened manna and the tree of the knowledge of good and evil had leavened manna, both heavenly bread.” Evidence of this is found in Genesis 3:19: “In the sweat of your face shalt thou eat bread …”

The word “fruit” means more than apples, oranges or figs. It means “the product of,” like “fruit of the womb.” Adam and Eve never prepared food before disobeying God. The couple only ate from the trees, not from anything that grew from the ground, such as grain. Now, after the disobedience, Adam would work to obtain bread, and since, it did not require work before, it had to be a product of a tree — the tree of life.

With this understanding, the text in John 6:5 and Romans 5 becomes more clear. Death came into the world by the first Adam eating outside of the will of God, from the tree of knowledge of good and evil (the Law); life comes into the world by eating according to the will of God, Christ’s flesh and blood — the Eucharist, the fruit of the tree of life we call the Cross. Both are heavenly bread. The Jews prophesized that when the Messiah came he would elevate the meaning of the manna.

Eucharistic prefiguration continues throughout Genesis: the blood of Able “cries out” … fulfilled in Hebrews 12:24 where Jesus’s blood speaks; Noah planting a vineyard and grain after the flood and being permitted to eat clean animals … animals originally only for sacrifice now allowed by eating to become bone of our bone and flesh of our flesh; Abraham receiving from Melchizedek bread and wine; Jacob clothes himself in Esau’s clothes (Incarnation) and receiving the inheritance which included grain for bread and plenty of wine, that Esau, the first son (Adam) sold; Joseph depending on Pharaoh’s bread maker and cupbearer for deliverance. One died, one lived — death and resurrection in the Eucharist. Later Joseph reveals himself to his brothers after placing a cup into the grain. This led to their confession, reconciliation and the salvation of the world through grain for bread distribution.

Moses is a type (a prefiguration) of Christ. Both were born at a time when oppressors were killing Hebrew babies. Both had unusual first cribs. Both of them were raised by a man who was not their natural father. Both were God’s appointed delivers. Both were intercessors. Both offered their own lives to save the people. Both fasted 40 days and nights. Both gave up great riches to serve. Both, at their first appearance, were rejected by their own people. Both proclaimed commandments. Both provided food and drink. The list could go on and on.

There are many Eucharistic connections between the first Exodus in the Old Testament and the second Exodus brought on by Jesus.

Moses’ first public miracle was changing water to blood. Jesus’ first public miracle was changing water to wine, a forerunner of the greater miracle of changing wine to his own blood. Moses was the first priest to represent all the people. In this new position, he proclaims the Torah to the people. Jesus, the High Priest, proclaims and also fulfilled the Torah during his three-year ministry — the same number of years it takes to read through the Torah reading cycle in synagogues. After proclaiming the Torah, Moses threw the blood of the sacrifice on the people saying, “Behold the blood of the covenant which the Lord has made for you.” The priest during the Mass lifts the consecrated host and wine and says, “Behold the Lamb of God who takes away the sins of the world … ”

Moses publicly consecrates Aaron, which began the priesthood (Kohanim succession) that continues to this day. All Kohens must trace their authority back to Aaron’s consecration. Only these men and the other Levites were permitted to offer sacrifices and other priestly duties for the people. This is what Jesus did with the institution of the Twelve for apostolic succession. Only they and those they ordain have the authority to offer the Mass, announce forgiveness, etc.

The Levitical men, while serving as priests, though most were married, had to be celibate for the weeks they served as priests (five non-consecutive weeks per year, see I Samuel 21:1-5; Leviticus 15:18, 22:4). Priests ordained in the New Testament serve year-round. Peter, a married Jew, probably abstained (I Corinthians 7:5-7) before offering the sacrifice of the Mass. The lay priesthood does not have to be celibate because they are the receivers of the sacrifice, not the ones who offer.

The manna in the wilderness is explained in John 6. The manna is related to the unleavened “Bread of the Presence,” also translated the “Bread of the Faces” (plural), which was commanded to be on a table in the Holy Place in the Tabernacle (and the future Temple) perpetually. It foreshadowed Christ’s presence as the bread, the visible yet invisible face of God (Exodus 25:23-30; Leviticus 24:5-7; Numbers 4:7; John 14:9).

The Passover feast is a monumental foreshadowing of the Eucharist. In this article, I will only touch on details normally not covered elsewhere. For instance, the way the blood of the lamb was strategically smeared on the doors: they poured the blood, not in a basin as translated, but in a dugout hole in the threshold of the door. They dipped the hyssop into the blood, applied it to the two side posts and on the lintel (top) of each door. By observation, one could see the result of the smearing as an upright version of the Paleo Hebrew letter TAV. This letter means: the finish, the covenant, the mark, the sign and the signature (Exodus 12:13). The Hebrew letter looks like two crossed sticks — a cross, a cross with blood on it in the same location as the blood on Jesus’ cross.

The Last Supper Jesus had with his disciple was probably not the Passover meal itself. The reason: the Passover lambs had not yet been sacrificed; Jesus had to die with the Passover lambs to fulfill the typology, which began with his birth (all Passover lambs during the second temple period had to be born in Bethlehem). The meal celebrated the evening before the Passover lambs were sacrificed was probably the Todah sacrificial meal (Leviticus 7:12-15, 22). “Todah” in Hebrew means “thanksgiving”; in Greek the word is “Eucharistia.” It could be any time of the year as often as desired and was often eaten on the evenings surrounding the actual Passover night. The Todah meal was to give thanks for individual or family deliverance from peril or death. The Passover meal was a collective Todah meal designated for all Israel to eat together on one specific night, once a year, to celebrate a national deliverance.

The Todah meals had lamb, unleavened bread, cups of wine, prayers and hymns (the Hallel psalms are Todah psalms). The Todah sacrifice is considered the greatest of the animal sacrifices because it added suffering of one’s own life (see Psalm 69:30). The Todah is a subcategory of the peace offerings (Leviticus 7:12-15), the only sacrifice non-priests are permitted to share in its sacrificial meal. The Todah offering was listed in the passage about the seventy-four being called to go up the mountain with Moses (Exodus 24:1-11). While there, they beheld God as they ate and drank. So too, on the night before the official Passover, the Twelve Apostles were called to go up with Jesus to an upper room. There they beheld God (Jesus) as they ate and drank. From that night on his body, blood, soul and divinity sacrifice would be called the Eucharist — Todah in Hebrew.

If the Lord’s Supper was the Todah meal and not the yearly Passover meal, we have an explanation as to why the first Christians, who were Jews, immediately began celebrating this sacrificial meal weekly, and sometimes daily, instead of once a year. The ancient rabbis believed that after the Messiah comes all sacrifices except the Todah would cease. They were correct! Today, at the end of the Mass, the congregation exclaims, “Thanks be to God” — in Hebrew, “Todah laEl.”

The foreshadowing of the Eucharist continues in the rest of the Old Testament. The following observations are only brief reflections and barely scratch the surface.

First, let’s consider the two great harvests of Israel — the spring harvest of grain and the fall harvest of mostly grapes and olives — bread, wine and oil. In Leviticus 23:12-13 God unites bread and wine, priests who anoint with oil and the sacrifice of the lamb.

Next, David is a type of Jesus starting with his birth in Bethlehem (House of Bread), and his being chosen by God for the dual role of king and priest — a priestly-king in the order of Melchizedek, the one who brought bread and wine to Abraham (Heb 7:17 quoting Psalm 110:40). There are also many Eucharistic images written by David in the psalms, such as Psalm 23, which contains the Eucharistic prophecy: “Thou preparest a table before me in the presence of my enemies.” It is interesting to note that this psalm follows Psalm 22 — the passion psalm.

Now comes Elijah in the wilderness. (I Kgs 19:6) While in the wilderness, Elijah was awakened by an angel and found prepared for him bread in the shape of a cake and a jar of water. The bread in the shape of a cake is like the host of the holy Eucharist. The jar of water foreshadows the water turned to wine at Cana.

After the prophet Elijah comes Elisha, who miraculously feeds a hundred men with a small amount of food, a type of loaves and fishes miracle, which prefigured Jesus multiplying himself in the Eucharist.

All this is followed by Isaiah’s prophecies and his vision in chapter 7, the chapter where a coal of fire is taken from the fiery altar of God and is touched to Isaiah’s lips. The fiery coal is a prefiguration of the Host. This allusion is referred to in Church liturgies, especially in the Orthodox Liturgy of St. James where Communion is described as “receiving the fiery coal,” due to its cleansing of Isaiah to prepare him for his mission.

Another pre-Eucharistic episode is found in the vision of Ezekiel eating the scroll with the written Word of God on it — a scroll made edible (Ezek 2). This vision is experienced in the two parts of the Mass. In the first part, the Liturgy of the Word, we hear the written Word through the proclamations, we see the written Word before our eyes, and then we prepare to partake of the Word through the homily. In the second part, the Liturgy of the Eucharist, we eat the Word of God — the Word made flesh, the Word made edible.

Dr. Alma Burnette is a parishioner at St. Paul Parish, Florence. She has a master’s degree in theology and a Ph.D. in Biblical studies. She is a writer, speaker, teacher and graphic designer. She is currently the president of Word Truths Ministries and a media assistant at Holmes High School.

Real Presence in the Eucharist

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By Father Jeffrey VonLehmen.

In the Gospels Jesus says, “This is my body” and “This is my blood.” What does that mean to each of us?

How is Jesus present in the Eucharist? Most of us, at one time or another, find ourselves either asking that question or trying to explain the mystery for someone else. Catholics believe that the Body and Blood of Jesus are present in consecrated bread and wine. We do not say the Eucharist is like the Body and Blood of Jesus, but that it is the Body and Blood of Jesus.

In the Gospels, Jesus says, “This is my body,” and “This is my blood.” That is strong language. It is language Christians have sought to understand for many centuries. In the Eucharist, we proclaim the mystery of faith. And it is a mystery! But the mystery of the kingdom of God and the Eucharist is meant to be obvious although it cannot be reduced to human logic. Sometimes, what is most obvious is most overlooked.

I invite you to look at the obvious — our ordinary human experiences — to help make sense of the Eucharist and Real Presence. Why does it make sense for Catholics to believe in what traditionally has been called transubstantiation (the changing of the whole substance of the bread and wine into the Body and Blood of Christ)? Why is it important to say that the Eucharist is a concrete encounter of the community with Jesus and not just a spiritual thing between an individual and God? In our own human experience, we can discover why real presence and the body-and-blood presence of Christ are important to us and to God.

Flesh and Blood Relationships

We often think of spiritual as invisible. But who wants an invisible relationship with a loved one?

Consider this example. A father leaves work early on a weekday, drives five hours to another city to be present at his son’s college basketball game, and then drives home the same night. The father arrives home about 5 a.m., catches an hour of sleep, and then goes to work.

He does this often. Perhaps it would be enough to tell his son over the phone that he is thinking about him and cheering and praying for him. But think how much more it means to the child that his father is not just there in spirit — he is there in flesh. He is providing real presence for his son. What a big difference!

When we love someone, we want a concrete relationship, and the loving Spirit of God always seeks a body-and-blood relationship with us. That’s what we celebrate in the Incarnation at Christmas and in the death and resurrection of Jesus on Good Friday and Easter.

The Spirit dwells in us so we might experience God, who wants a real relationship with us. We need a body-and-blood relationship with God in Christ. Yet we can only begin to understand the body and blood of Jesus when we understand true love in relationships involving friends, family and marriage.

Sacrifice and Life

Think in terms of word associations. When I say “green” someone might think of grass. When I say “blue,” one might think of the sky. In our culture, when someone says “blood,” we probably think of something terrible, of violence or loss of life. When we hear about body and blood as sacrifice, as in the sacrifice of the Mass, we think somebody or something has been killed. But in the ancient Hebrew mentality, if an animal was sacrificed to God, the people did not think the animal was killed to appease an angry God. Instead, they thought of blood as the presence of life. Sacrifice was not so much giving up their best lamb or the first and best part of their crop. Sacrifice meant communion of life.

This brings to mind the wonderful image of an infant in the mother’s womb. The infant is being nourished through the umbilical cord by the body and blood of the mother. The baby is receiving life! The mother’s body is making all kinds of changes and sacrifices for the infant in her womb, and the mother is very conscious of the communion she has with her infant. The bond between mother and baby is truly a body-and-blood relationship.

The bond between God, our loving parent, and us is just as strong and concrete. God wants a body-and-blood relationship with us, and this concrete relationship is made possible in Christ. God so loved the world that he sent his only Son. Christ’s sacrifice in becoming one like us in the Incarnation and in his passion on the Cross establishes a communion of life, a real presence in which we are assured that God desires us as much as we desire him.

The bread and wine are not simply like the body and blood of Christ they are the body-and-blood presence of Christ. This is because our relationship is that concrete, that real, that wonderful! Jesus is God revealing God’s self to us. Neither God nor we want an invisible relationship — we want the real thing!

We can increase our understanding of God’s presence during the Eucharistic prayer and Communion by thinking about being in the womb of God where we are fed concretely through the umbilical cord of the Holy Spirit.

Demonstrating the importance of this sacrament, a Catholic visionary once said, “If I had a choice between a vision and the Eucharist, I would choose the Eucharist.” Truly the Eucharist is a real, interpersonal encounter between God and the worshiping community precisely because Christ is body-and-blood present. Our human experiences of love and relationships tell us that any lover seeks concrete union with the beloved.

The love expressed in the Eucharist is as old as Christmas. It is like the love between a mother and her infant in the womb. It is the love of God in Christ for his people not yet fully born into the reign of God: ” … the bread that I will give is my flesh for the life of the world, … Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink.” (John 6:5l-56)

The Different Modes of Christ’s Presence

In order that they should achieve a deeper understanding of the mystery of the Eucharist, the faithful should be instructed in the principal ways in which the Lord is present to his Church in liturgical celebrations.

He is always present in a body of the faithful gathered in his name (see Matt 18:20). He is present, too, in his Word, for it is he who speaks when the Scriptures are read in the Church.

In the sacrifice of the Eucharist he is present both in the person of the minister, “the same now offering through the ministry of the priest who formerly offered himself on the cross,” and above all under the species of the Eucharist. For in this sacrament Christ is present in a unique way, whole and entire, God and man, substantially and permanently. The Sacred Congregation of Rites, instruction on the Worship of Eucharistic Ministry, sates that this presence of Christ under the species “is called ‘real’ not in an exclusive sense, as if the other kinds of presence were not real, but par excellence.” (Sacred Congregation of Rites, instruction on the Worship of Eucharistic Ministry, no.9)

The Body of Christ

There is no doubt that a body-and-blood relationship exists between a mother and her child. But they don’t think of each other as body and blood. They think about the human relationship between them, whether or not it is a mutually loving relationship. It’s the same way in the Eucharistic celebration. We have a body-and-blood relationship with God in Christ. In this encounter, we no longer get stuck on the elements of bread and wine, Body and Blood. This is because we experience persons instead of things, relationships instead of magic. Real reverence has to be for the person of Christ and for all people for whom he died — the two are inseparable. That is why people are called the body of Christ.

We cannot have reverence for the Body and Blood of Christ — the person of Christ — if we knock down those for whom he died out of love. For this reason, people are the body of Christ. Scripture always says it so well: “Amen, I say to you, what you did not do for one of these least ones, you did not do for me.” (Matt 25:45) “If anyone says, ‘l love God,’ but hates his brother, he is a liar.” (1 John 4:20) In speaking of the condemnation of the unjust steward, Matthew’s Gospel says, “So will my heavenly Father do to you, unless each of you forgives his brother from his heart.” (Matt 18:35)

It is simple: we must have reverence for one another. We cannot help but want a community of compassion, mercy, peace and justice. We recognize that we all come form the same womb of God, the love of God poured out into our hearts through the outpouring of the Holy Spirit signed and sealed in the body-and-blood relationship we have in Christ.

Father Jeffrey VonLehmen is pastor at St. Patrick Parish, Taylor Mill.

ADORATION of Eucharist

The Truth is ‘Out There’

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By Deacon Timothy Britt.

There is a show on T.V. called “The X Files.” It’s about two F.B.I. agents who investigate strange and unexplained events, like ghosts and UFOs. The show’s tagline is “the truth is out there.”

I always thought of that tagline as saying that there was a rational explanation for all the mysteries that the agents were investigating. The answers the agents were searching for, basically the truth, would eventually be found because it was “out there” — somewhere.

Of course, there is another way of looking at that expression “out there.” It’s something that people say, sometimes, when they’re talking about something or someone who is unconventional, unorthodox or eccentric. It’s what people mean when they say that the truth is stranger than fiction or when they ask, “is this guy for real?”

As Catholics we cannot deny that the truth that we present to the world is “out there.” Jesus himself did not deny it, or at least he expected that some people would find the truth too hard to accept. Following what we call “the bread of life discourse” in John’s Gospel, many of his disciples said, “This saying is hard;” (aka, This teaching is “out there”) “Who can accept it?” and many of them returned to their former way of life and no longer accompanied him.

Even today, many find our teaching on the Eucharist too out there. It is a stumbling block too confounding to get around or over. Two people can look at the same thing and see two entirely different things. Like an optical illusion, some of us might squint and strain and still not see what is said to be right before our eyes. The plate of what used to be bread and the cup of what used to be wine for some continue to appear to be nothing more than bread and wine. Like Pontius Pilate, we ask, “What is truth?” while truth himself stands before us.

Following Jesus’ introduction of himself as bread for the life of the world, as he watched so many followers walk away, Jesus asked the Twelve, “Do you want to leave too?” To which Simon Peter replied, “Lord, to whom would we go? You have the words of eternal life. We believe and know that you are the holy one of God.”

It wasn’t that what he was telling them was any easier for them to swallow than it was for those who left; it was simply that they believed in him. They trusted their friend. The truth was out there, but Jesus was close enough to touch. Jesus said it was true and so they came to recognize that Jesus himself was present — body, blood, soul and divinity — in the Blessed Sacrament. A hymn that I remember from my youth encourages us to “Look beyond the bread you eat; see your Savior and your Lord. Look beyond the cup you drink; see his love poured out as blood.”

The truth is out there, but Jesus is close enough to touch. Moreover, in the Blessed Sacrament we actually become a part of him. And so it happens that the truth that is somewhere out there is actually very close by. It has been placed on our hearts and written on our minds.

Deacon Timothy Britt is assigned to St. Mary Parish, Alexandria, Ky.

The Church has been here before and done amazing things

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By David Cooley.

It seems like a growing number of people that I’ve spoken to lately are having a difficult time finding joy in life. This worries me, especially as fall creeps in and the cold months of winter get closer. Many people seem down, cynical, defeated and tired of the way things have been this year. Anxieties are even higher than usual as tough decisions and sacrifices are being asked of almost everybody. These feelings are all very understandable in the midst of the coronavirus, ongoing restrictions, civil turmoil, natural disasters, unnatural disasters and an election season. But, what’s needed in times like these? The answer is always the same — supernatural faith.

As Catholics, we are at our best when we are desperate for God. A first, that statement might seem obvious or strange. But think about it, in the United States, in the 21st century, besides occasions of personal grief, recognizing our desperation for God is not something that we as a community do very often. But the truth is always the same — without God, we can do nothing (cf. John 15:4-6). When we seek God’s help we can do amazing things. We need God, the world needs our prayers and we need each other. Our troubles are numerous, but we have a lot to hold onto — our Catholic worldview for one thing, and, most importantly, the sacraments instituted by Christ, by which we get the graces we need.

This is a good time for us to get our priorities straight. The question we need to ask ourselves is this: What is God asking us to do — as individuals and as a Church — in this time? Sometimes it feels like our hands are tied and we can’t do anything, but I am sure the answers will come in the silence of prayer. There are plenty of opportunities to be Christ for others and to bring others to Christ.

I recently read an inspiring document produced by Word on Fire, entitled “Catholicism in the time of Coronavirus.” It was written by Dr. Stephen Bullivant, a former Oxford researcher and Fellow of the Word on Fire Institute, and in it he tackles the questions of what the long-term impact of this pandemic might be, not only on our spiritual lives but also on the Church’s institutions and its mission of evangelization. While there were many good and practical aspects to this piece, I found myself really intrigued by the historical perspective he presents.

Dr. Bullivant notes some dark points in Church history, times when the world faced grave illnesses that wreaked terror throughout the known world, and not for one year but many years. For example, in 250 AD the Church’s records gives us a first-hand testimony from St. Cyprian, bishop of Carthage, who writes of the horrible symptoms that people experienced during an outbreak. Another bishop, contemporary of Cyprian, St. Dionysius of Alexandria, wrote, “Now, indeed, everything is tears, and everyone is mourning, and wailings resound daily through the city because of the multitude of the dead and dying.”

What’s extraordinary is how early Christians responded to this pandemic and how later generations of Christians followed in their footsteps. These actions resulting in Christianity spreading throughout the known world. While the pagans abandoned their friends, left the dead unburied and fled, the Christians took care of those in most need. History shows us that it was both the early martyrs and the faithful who showed extraordinary love that paved the way for Church to flourish in spite of having the odds stacked against her. “Selfless heroism won both admiration and converts,” writes Dr. Bullivant. Another term for this “selfless heroism” is true charity — love.

One of the most striking examples of true charity, to me, was St. Charles Borromeo in the 16th century. A plague descended on Milan and he was the city’s bishop. To fund the city’s relief effort he sold everything he had, took up a collection and persuaded those who could to give generously. He found ways to make sure that people’s material and spiritual needs were taken care of. He created jobs and hospitals and quarantine houses. He rescued orphaned infants and made sure they received the love and attention they required.

The salvation of souls was always St. Charles’ number one priority. At the peak of the epidemic when churches were closed and people were confined to their houses, St. Charles erected outdoor altars all around town for daily Mass. The people prayed from their windows. He and his clergy instituted door-to-door confessions and a home-delivery program for the Eucharist on Sundays. He even organized a number of activities and resources to help his flock lead lives of piety and virtue — he was worried about possible temptations in all that idle time.

Obviously we live in different times, but we’ve seen many parallels of St. Charles’ actions during the current pandemic. His story, among others, serves as a reminder of what we can accomplish if we have unwavering faith. It’s true that he was a bishop, but you don’t have to be a bishop. The clergy cannot do it alone.

Reading about Catholic history and what others have done during extraordinarily difficult times has inspired me to think creatively of how I, personally, can affect the lives of other people in a positive way. It doesn’t have to be world-changing, it can be something small — talking with someone who is lonely, helping a neighbor who is in a bind, sending a hand-written letter. Just letting people know you care can be so important and reminds them about God’s love and providence in their lives. Imagine the impact on the world if every Catholic devoted themselves to doing small acts of love every day. If we keep our eyes fixed on the Lord we can become a beacon of hope for others. Right now, we are the disciples in a boat on a stormy sea and Jesus is asking us: “Where is your faith?” (cf. Matthew 8:23–27, Mark 4:35–41, and Luke 8:22–25).

David Cooley is co-director and office manager of the Office of Catechesis and Evangelization.

Natural Family Planning is about love, life, freedom and gift

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By David Cooley.

In the midst of all that is going on in our country and in our world, it’s not surprising that Natural Family Planning Awareness Week (July 19-25) passed by under the radar without winning much interest or attention. In a way, it’s fitting because Natural Family Planning (NFP) is one of the best kept secrets that the Catholic Church has to offer our world. Of course it’s not really a secret, but — despite all the wonderful advantages that NFP has to offer and the exciting research that has been done — it just can’t seem to get the consideration and the response that it deserves. One of the big reasons that NFP is neglected is because, like a lot of what we believe to be good, true and beautiful, it is counter-cultural. Another reason is the lack of education, even in the medical field. I believe that one day, hopefully soon, this will change. It seems to me that there is a growing respect for all things natural and, perhaps, a profound realization that we can’t take the biological differences between men and women for granted anymore.

Natural Family Planning is the general title for the scientific, natural and moral methods of family planning that can help married couples either achieve or postpone pregnancies. NFP methods are based on the observation of the naturally occurring signs and symptoms of the fertile and infertile phases of a woman’s menstrual cycle. No drugs, devices or surgical procedures are used to avoid pregnancy. Since the methods of NFP respect the love-giving and life-giving nature of the conjugal act, they support God’s design for married love. The occasion of NFP Awareness Week, promoted by the United States Conference of Catholic Bishops, highlights the anniversary of the papal encyclical “Humanae Vitae” (July 25), which articulates Catholic beliefs about human sexuality, conjugal love and responsible parenthood. The theme for NFP Awareness Week this year was: “Live the truth and beauty of God’s plan for married love. Natural Family Planning — It’s about love. It’s about life. It’s about freedom. It’s about gift.” A rather long theme, but I love it!

It’s about love

At the end of the day, what are we talking about here? We are talking about true love and the expression of that love. The nature of marriage calls husband and wife to sacred responsibilities. Within this vocation, a husband and wife are able to celebrate human sexuality in all its fullness. Their conjugal love is “meant to express the full meaning of love,” as willed by God, “its power to bind a couple … and its openness to new life” (USCCB, Married Love and the Gift of Life, 4). In our times, when God’s design for life and love are continuously assaulted and cheapened, it would do the world a lot of good if followers of Christ lived out the truth that God intended marital love to be total, faithful, permanent and fruitful. It is exactly the kind of love that people are searching for, the kind of love that people are hoping for, the kind of love that Hollywood movies so often get wrong. True love does exist. No matter how dark things get, the light of true love can never be entirely snuffed out. This is one of the reasons why Christian marriage is a sign of Christ’s presence in the world. It is a sign of God’s unconditional love for his people.

It’s about life

It’s no secret that our culture has done virtually everything it can to separate the conjugal act of love from both its unitive and procreative ends that it is oriented towards — especially the later. Whenever I reflect on this I always think of the novel “Children of Men” by P.D. James. It’s an intense, dystopian story that takes place in a future world without hope because the human race has become infertile and the youngest people in the world have now turned 18. I won’t tell you what happens, but it’s a reminder of how important children are (or should be) to us. Children are really the supreme gift of marriage and contribute very substantially to the welfare of their parents and to society as a whole. What naturally follows if we remove the unitive and procreative meaning of sex? We forget about the spiritual aspect and the spiritual consequences. We are body and soul, you can’t give someone one without the other.

It’s about freedom

The so-called “sexual revolution” sold people, especially women, a lie that artificial birth control and contraception would be liberating. In reality, it turned people into mere sex objects and took away all responsibility from — you guessed it — men! In contrast, it’s empowering for young women to learn about their bodies and embrace the beauty of their fertility. Just as important, there are also countless testimonies of women who were able to discover early that something was wrong with their bodies because the symptoms weren’t masked by hormonal medication. NFP methods help a woman to recognize her unique signs of fertility, which she can observe on a daily basis. This knowledge is liberating.

In discovering the family as the “sanctuary of life” and the “heart of the culture of life,” men and women can be freed from the “culture of death.” In each child, couples and society must recognize a gift coming to them from God, a precious gift which must be loved and welcomed with joy. (PCF, The Ethical and Pastoral Dimensions of Population Trends, March 25, 1994, n. 89; Quoting Gaudium et Spes, n. 50)

It’s about gift

Bishop Robert Barron often says that behind every “no” that the Church gives there is a much bigger “yes.” When it comes to sexual morality we have the tendency to focus on the negative aspect of what’s not aloud. But there are good, solid reasons for the teachings of the Church that can be explained for the benefit for all mankind. Natural Family Planning is ultimately about saying “yes” to God’s design for love and life. It is also about saying “yes” to giving yourself completely to another, fertility and all.

Sexual desire is a gift from God. It is a response to the beauty that we see in others. God created us male and female so that we can learn to make a sincere gift of self to one another. Women and men are equal in that they are made in God’s image, but they are not the same. They complement each other. Together, they make the one flesh union of marriage which has the potential to give life and create a family. The union between a man and a woman is intended for marriage and is a foreshadowing of the union that will ultimately satisfy us — the union with God.

The great thing about Natural Family Planning and Theology of the Body is that— no matter where you are in life, no matter what age you are, no matter the circumstances of your past, no matter what vocation you are living out — it is always the perfect time to learn more about it and to embrace it.

David Cooley is co-director and office manager of the Office of Catechesis and Evangelization.

Local Natural Family Planning Resources:

Couple to Couple League
(513) 471-2000
www.ccli.org

St. Elizabeth Taylor Mill Primary Care office
Amy Fathman, APRN
Family Nurse Practitioner
(859) 491-2855

Divine Mercy Fertility Care
Rita Johnson
(517) 775-7229
https://naturalfertilitycare.org/

Roman Catholic Diocese of Covington Statement on Abuse File Review

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Roman Catholic Diocese of Covington
Statement on Abuse File Review
July 31, 2020

The Diocese of Covington today is releasing the names of priests, religious, deacons and lay employees who have served in our Diocese against whom one or more allegations of sexual abuse of a minor have been substantiated.

The list is the product of a comprehensive and independent review of thousands of diocesan records dating back to 1950. Two former FBI agents were given free rein to review all diocesan records, including Chancery files, archival files, priest personnel files, and Safe Environment files. The former FBI agents have a combined 50 years of investigative experience.

In October, 2019, Bishop Roger Foys and the Diocesan Review Board initiated the review as a way to continue to assure the people of the Diocese of Covington, as well as our priests and other Diocesan personnel, that the Diocese has, as far as is humanly possible, addressed the scourge of sexual abuse of minors by its priests, religious and lay employees.

Inclusion on this list does not necessarily indicate that an accused priest, religious, deacon or lay employee has been found guilty of a crime or liable for any civil claim. The definition of “substantiated allegation” that guided the file review is as follows:

An allegation of sexual abuse of a minor is deemed substantiated when there is probable cause for believing the claim is true. The following may be considered as evidence of probable cause:

1) admission of guilt by the accused;
2) guilty finding rendered by a court;
3) finding rendered by an investigative process shows cause for believing the allegation is true on an objective basis;
4) the accused, when presented with the allegation and afforded a reasonable opportunity to respond, declined to address the allegation; or
5) the Special Masters appointed by the Court in the class action litigation against the Diocese made a monetary award from the class settlement fund based on a sworn claim form alleging one or more incidents of sexual abuse of a minor by the accused, and any other evidence that was submitted on behalf of the claimant.

The review process that has culminated in this list is part of the Diocese’s ongoing commitment to create a Safe Environment and to ensure that all allegations of child sexual abuse by priests, religious and lay employees over the last 70 years have been properly identified and reported. The review process is the natural outgrowth of two significant developments that have transpired during the last eighteen (18) years: significant reforms in the U.S. Catholic Church beginning in 2002 and the Diocese’s involvement in class action litigation from 2003-2009.

U.S. Church Reforms (2002)

In 2002, the United States Conference of Catholic Bishops instituted the Charter for the Protection of Children and Young People (the “Dallas Charter”)[1] The Dallas Charter set forth reforms for U.S. dioceses to follow in response to the sexual abuse crisis. The reforms fall under four categories:

1. Promote healing and reconciliation with victims/survivors of sexual abuse of minors.
2. Ensure an effective response to allegations of sexual abuse of minors.
3. Ensure accountability of the response to sexual abuse of minors.
4. Protect the faithful in the future.

The Diocese acted promptly to implement the Dallas Charter and compliance with the Charter remains a priority. Some highlights follow.

To promote healing and reconciliation, Bishop Foys has met individually with over 170 survivors since 2002, and he will meet with any survivors requesting a meeting.

In addition, the Diocese has established a Victim Assistance Coordinator to assist with the immediate pastoral care of survivors. The Diocese has established a Diocesan Review Board (“DRB”), which is comprised of mostly lay people not in the employ of the Diocese. The DRB advises the Bishop “in his assessment of allegations of sexual abuse of minors and in his determination of a cleric’s suitability for ministry.” (Dallas Charter, Art. 2). The DRB meets regularly.

Since 2002, in response to each and every complaint of sexual abuse of a minor received, the Diocese has offered paid professional counseling to the individual making the complaint. These offers of counseling have been made for cases of abuse whenever alleged to have occurred and regardless of whether the complaint has been substantiated.

To ensure an effective response, upon receiving an allegation of minor sexual abuse, the Diocese has immediately reported the allegation to appropriate civil authorities (typically the Commonwealth Attorney in the county in which the abuse is alleged to have occurred). Again, such reporting has been undertaken even for allegations of abuse in the distant past and regardless of whether the allegation has been substantiated.

Consistent with the Dallas Charter, when an allegation of sexual abuse of a minor has been received, a preliminary investigation is conducted promptly and objectively. If the complaint involves an active priest, precautionary measures are implemented (e.g., withdrawal of the accused from ministry or restricting residence), pending the outcome of the investigation.

Most importantly, a policy of zero tolerance is in effect. “[F]or even a single act of sexual abuse of a minor — whenever it occurred — which is admitted or established after an appropriate process in accord with canon law, the offending priest or deacon is to be permanently removed from ministry [“faculties removed”] and, if warranted, dismissed from the clerical state [“laicized”].” (Dallas Charter, Art. 5).

To ensure accountability, the Diocese submits to regular audits to ensure compliance with the Dallas Charter. These audits are conducted by an outside team of auditors at the direction of the National Review Board, which was established in 2002 by the U.S. Conference of Catholic Bishops. Every year, the Diocese submits a completed audit questionnaire to the auditors, and an audit team periodically visits the Diocese for an intensive on-site audit. Since 2002, the Diocese has submitted to nine (9) on-site audits. Every audit has demonstrated the Diocese’s continued compliance with the Dallas Charter.

To protect the faithful, the Diocese has implemented mandatory background checks for all priests, deacons, staff and volunteers who work with children. Safe Environment policies, protocols and a code of conduct have been developed and are regularly updated.[2]

The Diocese’s Safe Environment Office – through the VIRTUS program – performs training and background checks of all priests, deacons, seminarians, employees and volunteers working in the Curia, parishes, schools and Catholic organizations. From 2003 to the present, 33,145 persons have completed the VIRTUS program. Additionally, children in Catholic schools and parish schools of religion are trained on how to identify and report inappropriate behavior by adults.

Most recently, the Catholic Bishop Abuse Reporting Service has been established to receive reports of sexual abuse and related misconduct by bishops and to relay those reports to proper Church authorities.[3] A link to the Catholic Bishop Abuse Reporting Service is available on the diocesan Safe Environment web page.

The Class Action (2003-2009)

In 2003, a lawsuit brought on behalf of all persons who had been sexually abused as a minor by a priest, religious, deacon or lay employee of the Diocese of Covington was certified by the Boone County Circuit Court as a class action. The class action was administered by the Court and scrutinized in a very public process.

In January 2006, after notice and a public hearing to determine whether a proposed settlement reached on behalf of the Class was “fair, reasonable, and adequate,” the settlement received final approval from the Court. The class settlement was open to anyone who had been sexually abused as a minor by a priest, religious or lay employee of the Diocese or any Diocesan parish or institution. For months following final approval of the settlement, media outlets and newspapers across the country, including the diocesan newspaper (the Messenger), published notice of the class settlement and instructions on what abuse victims needed to do to file a claim for compensation from the class settlement fund.

Over a period of three and a half years, all claims were reviewed by court-appointed Special Masters and awards totaling $81,231,500 were made from the Class Settlement Fund. The Special Masters made awards to claimants when they determined that a claim was supported by sufficient credible evidence to conclude that the abuse more likely than not occurred. Claimants were required to submit a sworn claim form, but not otherwise required to substantiate their claims. Awards were made in cases involving unknown priests and unnamed nuns and in cases where the only supporting evidence was the claimant’s sworn claim form.

On May 21, 2009, the court-appointed Settlement Master, retired federal district judge Thomas Lambros, filed a report with the Kentucky Attorney General (the “Lambros Report”). The Lambros Report consisted of an executive summary of the “credible incidents of sexual abuse” that were deemed established as to each abuser. The Kentucky Court of Appeals had earlier ruled that the Lambros Report need not include “deceased priests or employees of the Diocese.” Thus, the Lambros Report detailed abuse by individuals then living, and it was submitted to the Attorney General “for distribution to the appropriate commonwealth attorneys.”[4]

The Settlement Master filed his final report to the Court on May 27, 2009. The report noted that 400 claims had been processed. One additional claim was received and processed by the Special Masters after the final report was submitted, in accordance with the procedures approved by the Court.

On May 28, 2009, after finding that “the Diocese of Covington and Bishop Foys have fulfilled all of their obligations under their settlement agreement with the Doe Class and this Court’s orders regarding the class settlement and its administration,” the Court entered a final order of dismissal.

Compilation of the List

The file reviewers experienced varying degrees of difficulty in determining whether an allegation of sexual abuse of a minor has been substantiated. Some abusers had multiple victims and claims against them were relatively easy to substantiate. Other allegations were much more difficult to reliably assess, due to the passage of time, conflicting evidence, lack of evidence, absence of other allegations or claims against the accused, or one or more significant limiting factors.

Over the years, the Diocese has received some complaints of sexual abuse of minors that fall into the latter category. The Special Masters in the class action denied 148 claims (of the 400 filed) as not sufficiently credible to support an award or as outside the scope of the class.[5] Some claims the Special Masters considered credible enough to merit a monetary award were not deemed substantiated.

Current Diocesan Procedures

Anyone who has experienced sexual misconduct by a cleric, employee, religious or volunteer of the Diocese of Covington is asked to contact Ms. Margaret Schack, Diocesan Victim Assistance Coordinator at (859) 392-1515. Professional assistance and pastoral support will be provided with confidentiality and respect. The Victim Assistance Coordinator is required to report allegations of sexual abuse of a minor to civil authorities. A victim may report allegations of sexual abuse directly to civil authorities as follows.

Reporting CURRENT abuse of MINORS or VULNERABLE ADULTS to the Cabinet for Health and Family Services, Division of Protection and Permanency, (877) 597-2331.

Boone County (859) 371-8832 Harrison County (859) 234-3884
Bracken County (606) 735-2195 Kenton County (859) 292-6340
Campbell County (859) 292-6733 Lewis County (606) 796-2981
Carroll County (502) 732-6681 Mason County (606) 564-6818
Fleming County (606) 845-2381 Owen County (502) 484-3937
Gallatin County (859) 567-7381 Pendleton County (859) 654-3381
Grant County (859) 824-4471 Robertson County (859) 724-5413

Reporting ADULTS who were abused as MINORS to the
Commonwealth Attorney.

Boone County (859) 586-1723 Harrison County (859) 235-0387
Bracken County (606) 564-4304 Kenton County (859) 292-6580
Campbell County (859) 292-6490 Lewis County (606) 473-7978
Carroll County (502) 732-6688 Mason County (606) 564-4304
Fleming County (606) 564-4304 Owen County (502) 732-6688
Gallatin County (859) 586-1723 Pendleton County (859) 235-0387
Grant County (859) 732-6688 Robertson County (859) 235-0387

It is preferable that you call the county in which the abuse allegedly occurred.

Additional resources:

Kentucky Child Abuse Hotline
1-800-752-6200
National Child Abuse Hotline
1-800-422-4453
Indiana Child Abuse Hotline
1-800-800-5556
Kentucky Sex Offender Registry
http://kspsor.state.ky.us/
Ohio Child Abuse Hotline
1-855-642-4453

1 The Dallas Charter was updated in 2005, 2011 and 2018. A copy may be found at www.usccb.org
2 The Diocese’s booklet entitled “Creating a Safe Environment, Policies and Procedures for Addressing Sexual Misconduct” may be found at www.covdio.org.
3 More information can be found at ReportBishopAbuse.org.
4 Since May 2009, the Diocese has received no claims of present day sexual abuse against a minor by a priest.
5 The class action process provided that a claimant could appeal the Special Masters’ decision to an Appeal Master and, further, to the Circuit Court.

Who is my neighbor? — A lesson from ‘The Twilight Zone’

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By David Cooley.

I continue to be amazed by our divided nation. A wise priest once told me that you can always see where the devil is hard at work because of all the anxiety and division he causes. The more I pay attention the more this seems increasingly obvious. Another thing I remember from when I was young, is that the devil is the father of lies and those who care not for the truth are all too willing to participate in his evil schemes. In contrast, some signs of Christ’s work in the world are truth, unity, peace and understanding. Interesting questions to ponder each day: what seems to be more prominent in our country and in our world — division or unity? And, what role do I play in all of this?

It seems like no one can agree on anything anymore, even some basic concepts like the existence of good and evil, the fact that some things are simply right and some things are simply wrong, and the dignity and value of every single human life. It would also be nice if we could at least agree that people have a right to know what’s going on in the world without being constantly manipulated by hidden agendas. It saddens me when I see friends turn on each other because they have a difference of opinion on an issue and all the roads that lead to a civilized and reasonable conversation are closed until further notice. It seems like, in the year 2020, the one thing we have all been united in, so far at least, is defeat.

One of my favorite television shows of all time is “The Twilight Zone.” It’s an old show (from the late 1950s, early 60s), but, in my humble opinion, there was something about the quality of the program and the atmosphere that will never be matched. I’m sure part of it is nostalgia — I can remember staying up late to watch the old reruns, while I was sure everyone else in the house and in the neighborhood was sleeping. I can still hear the cool, confident voice of the host, Rod Serling, as he appeared in stark black-and-white and prepared me for another ride of twist-and-turns with an unnerving lesson that “things aren’t always as they appear.” Aside from my Catholic faith, there is probably nothing that has had a larger impact on how I see the world than that show. There are many great episodes from that other dimension that are more than worthy for reflection, but one that I come back to on almost an annual basis is a disturbing little tale called “The Monsters are Due on Maple Street.”

At the close of the episode, aliens observe from a safe distance as a small, lovely town full of everyday people descends into chaos. The intelligent beings from somewhere else have discovered that there is no need to attack and invade the people of earth. Instead they pick one town at a time, cut off its power, scare the people a little with visual tricks, and leave them alone with each other and their increasing paranoia. In a short time, panic sets in and the citizens turn on one another, searching for scapegoats to blame and kill. As it turns out, the monsters of the title are not the visitors from another planet, but the people that already lived together on Maple Street. Those that were supposed to be neighbors.

It’s chilling sometimes, in our own dimension, how easily neighbor can be turned against neighbor. Misunderstandings and fear nurtured by irrationality can quickly turn into harsh words, angry mobs and violence. Perhaps the decision to be a neighbor or a monster is one that we make just about every day. It’s not always about the big decisions; more often than not it’s probably in the little choices we make — do we let our emotions get the best of us? Do we put our needs, wants and safety before others? Do we put others down and gossip to make ourselves feel better? Do we treat people differently based on their race or social status? How do we act when we are on the internet? And so on.

While it was written decades ago, this episode from the very first season of The Twilight Zone — and virtually every episode of its five-year run — is eerily relevant for us today. On the other hand, if there was ever a time that we needed aliens to intervene in order to get us to turn on each other, that time is long past. In our world of social distancing and social media, it seems like we are always looking for the next fight. We tend to see those who are different than us and those that disagree with us not as potential friends with whom we can talk things out, but as something completely other. There is a great danger in living this way; and no one on either side of the political spectrum is immune to it. Just like with everything else, we have to begin by taking a good, hard look at ourselves.

I’ll leave you with these chilling words said by Rod Serling — a brilliant, Jewish man, by the way — at the end of that classic episode:

“The tools of conquest do not necessarily come with bombs and explosions and fallout. There are weapons that are simply thoughts, attitudes, prejudices to be found only in the minds of men. For the record, prejudices can kill, and suspicion can destroy, and a thoughtless frightened search for a scapegoat has a fallout all of its own for the children, and the children yet unborn. And the pity of it is, these things cannot be confined to the Twilight Zone.”

David Cooley is co-director and office manager of the Office of Catechesis and Evangelization.

This summer, what will you do with the time that has been given to you?

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By David Cooley.

No one could have guessed at the beginning of the 2019-2020 school year how things would end abruptly before the month of April. It is fair to say that many people are grieving in some way, and rightly so. Instead of the usual end-of-the-year excitement and celebrations, there has been isolation and distance among friends. For us Catholics, the most difficult thing has been being away from our Lord in the sacraments and being away from our parish communities. For many youth who were enjoying a significant year in school, things came to a rather anti-climactic end. Of course, none of this is to even mention those that have suffered through illness or have lost loved ones who were very dear to them. Yet on the other hand, I think it is also fair to say that 2020 will not fade away from our memories anytime soon. At the very least it has been unique, caused us to pause, and perhaps forced us to look at things in a different way.

But now summer has crept in, virtually unnoticed, and we are faced with a new set of dilemmas. For the most part public Masses have opened up again — a true blessing — but “to go, or not to go; that is the question.” There is, after all, still a dispensation in place from our bishop through the end of the season. “But, Lord, how can we stay away from you, and where should we go?” And, for the most part, everything else that involves large gatherings but deemed “unnecessary” has been canceled altogether. In other words, this means that, for those with children of any age in the house, there are no summer camps, and, more importantly, no Vacation/Vocation Bible School! Summer cannot be a time for youth to take a vacation from their Catholic faith. In this day and age the stakes are just too high. There are too many entities out there, mostly dark, battling for their hearts and attention.

Again, this is an opportunity for us to pause, and truly reflect on the important truth that our homes are meant to be a domestic church. No matter what is going on outside our doors, we are an Easter people and our time on this earth should be filled with joy because we know the good news of Jesus Christ. We know that everything is in God’s hands. As Catholics, we are called to be a light in the darkness, a sign of God’s love for all people. It all starts in the home and, if we happen to be parents, we must set an example for our children.
So what are some concrete things families can do?

First, find ways to stay connected to the Church. Make sure your family experiences the Mass at least once each week, even if you decide to live stream it or watch a recording. Additionally, try to organize parish activities that utilize safe distance procedures; for example, a Monday night rosary group that prays together via video conferencing. At the very least families should pray together daily, take turns writing prayers or leading reflections on the mysteries of the rosary. Make sure your child has an age-appropriate style Bible. That is so crucial, and these days there is virtually a limitless selection.

Pay close attention to feast days, learn about the saints together — celebrate St. Thomas More with a virtual tour of the Tower of London. There are many ways to make history come alive. Read daily devotionals together. Make chalk drawings of your favorite Bible stories or stained-glass windows. When July rolls around, sew a “God Bless America” quilt or table runner. Bake home-made “Eucharist” (flat) bread and talk about the Passover in Exodus, the Last Supper and the Blessed Sacrament. Find other meals, foods and drinks to try from biblical times. Discover new Catholic arts and craft ideas via the internet.

It is necessary to be creative and keep young people engaged the best we can during these challenging times. Never miss an opportunity to address important issues and demonstrate how God is at work in the world today. Read a small section of the Catechism of the Catholic Church every day and discuss it as a family. All these thoughts just scratch the surface of the possibilities.

One final idea, and I wish I could tell you that I came up with this because I love it so much. There are websites, such as animoto.com and freemake.com (and I’m sure there are others), where users can import animation, photos, movie clips and audio files to create videos/slideshows, etc. Early in the week, look at the Scripture readings for the following Sunday, then, as a family, make a video that tells the entire Gospel story. The great thing about this project is that you can then share the video your family makes each week on social media and evangelize to others without leaving your house. And, of course, you are well prepared for Sunday’s Mass.

In preparing to write this article one of my favorite passages from J.R.R. Tolkien’s “Lord of the Rings” kept popping into my head. In dealing with challenging times and a cross to bear, Frodo the Hobbit says to Gandalf the Wizard: “I wish the ring had never come to me. I wish none of this had happened.” To which Gandalf replies: “So do all who live to see such times, but that is not for them to decide. All we have to decide is what to do with the time that is given to us.”

How true! Seasons come and go. Typically in the summer we have a little bit more time on our hands; that might be particularly true this year. So what will you decide to do with the time that is given to you?

David Cooley is co-director and office manager of the Office of Catechesis and Evangelization in the Diocese of Covington.