Buddhism, Mindfulness

Is Mindfulness harmful? dos


-by Connie Rossini

“The Spanish bishops note that people often ask them about authentic Catholic spirituality as opposed to Eastern meditation techniques. We read: “We want to offer criteria to discern which elements of other widespread religious traditions can be integrated into a Christian praxis of prayer to aid ecclesial institutions and groups to provide paths of spirituality with a well-defined Christian identity, responding to this pastoral challenge with creativity and, at the same time, with fidelity to the richness and depth of the Christian tradition” (no. 6).

They remind us of the adage, lex orandi, lex credendi, which translates roughly as “the Church believes as she prays.” If we are to maintain our faith in this post-Christian culture, and help others to do so as well, it is vital that we pray as Christians. Indulging in practices from other religions – no matter what our intent – may distort our views of God, the human person, and the goal of life. We cannot just co-opt practices from other traditions.

Certain theological truths underlie all Christian prayer. The bishops highlight the uniqueness of the Incarnation. Jesus alone is both fully God and fully man. Thus, any spirituality or spiritual practice that minimizes his role, making him into simply an example of how we all have the divine within us, is opposed to Christianity. The bishops also reject the idea that we cannot know the truth about God. Jesus came to reveal God to us. He is the one way to God. He and his words are truth.

Finally, they write, “It is important to note that in our culture, the Christian idea of salvation has been replaced by the desire of immanent forms of happiness, material welfare, and the progress of humanity” (no. 10). We will ultimately find these things to be empty. When that emptiness yawns before us, it’s easy to instead look for happiness in personal wellness. Then our focus turns inward, instead of outward to God. We become concerned with self, rather than the other. This danger, as we will see, is present in all forms of Eastern (non-Christian) meditation.

In reading documents like this, I sometimes long to see a list of problematic practices. It would make discernment and teaching about prayer so much easier! But the bishops of Spain, like the Congregation for the Doctrine of the Faith in On Some Aspects of Christian Meditation, give us instead principles by which to judge whether a given practice is compatible with Christian prayer. Thus, they teach us about authentic Christian prayer at the same time that they warn against error. They account for new practices that may arise in the future. They expect us to examine prayer and meditation practices in light of these principles.

And yet, they did decide to focus in on perhaps the biggest current fad in both secular and Christian circles respecting meditation: mindfulness. The bishops write, “In many spheres of our society, the desire to find inner peace has favored the diffusion of meditation inspired by Zen Buddhism” (no. 11). Critics could rightly point out that Zen is only one strand of Buddhism, and that mindfulness, for example, which is referenced in a footnote, is not particular to Zen. Neither do some of the other popular meditation techniques come from Zen. But this is the term the Spanish bishops chose. Perhaps such usage is common in Spain. Whatever the case, it’s important to look beyond this imprecision.

The Spanish bishops hit directly at mindfulness, as well as other forms of Eastern meditation, when they say, “The reduction of prayer to [Eastern] meditation and the absence of a you as its end, turn this practice into a monologue that begins and ends in the subject itself. The Zen technique consists in observing the movements of one’s mind to calm the person and bring them into union with their own being. Understood this way, it can hardly be compatible with Christian prayer, in which the most important thing is the divine You revealed in Christ” (ibid.).

This passage contains two important points. First, Buddhist meditation is not directed toward anyone outside oneself. Therefore, instead of the dialog that should comprise prayer, it remains a monologue. It begins and ends with oneself. The second point digs deeper. Buddhist techniques consist of passively observing one’s thoughts. Typically, the practitioner cultivates a non-judgmental awareness of his thoughts, remaining distant from them intellectually and emotionally. These techniques calm one’s mind and help one connect with oneself. Christian prayer, in contrast, seeks connection with God, especially in the person of Jesus. The Spanish bishops say that these differences make Eastern meditation and Christian prayer incompatible.

The mental stillness found in Eastern meditation brings a sense of peace, but it also can cause one to disengage from the world, instead of intervening to change things for the better. “Therefore, if a person is satisfied with a certain inner serenity achieved through this method and confuses it with the peace that only God can give, it would become an obstacle to the authentic practice of Christian prayer and the encounter with God” (no. 12). It fosters complacency with one’s spiritual state, instead of moving the practitioner to grow in virtue or a desire to know God. One thinks that passivity is enough.

Finally, Buddhist practices create a non-dualistic attitude toward reality. In other words, they blur the distinctions between oneself and the world, “between the sacred and the profane, between the divine and the created” (no. 13). They end in pantheism, seeing everything as God, rather than revealing “the personal face of the Christian God.” “When deity and world are confused, and there is no otherness, any kind of prayer is useless” (ibid.). To whom would one pray?

Clearly, Buddhist meditation can obstruct the intimacy with God through Christ, which is the goal of Christian prayer. My Soul Thirsts makes one more assertion about the possible ill consequences of Christians practicing Buddhist meditation.”

Love,
Matthew

Buddhism, Mindfulness

Is Mindfulness harmful? uno


-by Connie Rossini

“On September 6, the Episcopal Commission for the Doctrine of the Faith in Spain released a document entitled My Soul Thirsts for God, for the Living God: Doctrinal Orientations on Christian Prayer. It echoes the 1989 document from the Congregation of the Doctrine of the Faith (in Rome), On Some Aspects of Christian Meditation. Both documents speak eloquently about the foundations of Christian prayer, while also cautioning against Eastern meditation techniques.

The document begins with a survey of the current climate regarding prayer in Spain. It could equally apply to the US or most western nations. Spain’s bishops write that the human heart is restless for God, but our culture “generates emptiness,” rather than fulfillment (no. 1). People are thus searching for spiritual fulfillment, which can lead to their taking up problematic practices.

“[M]any people—even those who grew up in a Christian environment—resort to meditation, prayer techniques and methods that have their origin in religious traditions outside Christianity and the rich spiritual heritage of the Church. In some cases, this is accompanied by the abandonment of the Catholic faith, even inadvertently. In other cases, people try to incorporate these methods as a ‘supplement’ of their faith to achieve a more intense experience of it. This assimilation is frequently done without proper discernment about its compatibility with the Christian faith, the anthropology that derives from it and with the Christian message of salvation” (no. 2).

The first thing we learn, then, is that when considering methods of prayer or meditation that originated outside the Judeo-Christian tradition, we must be cautious and discerning. These methods may not always be suitable for Catholics. Sometimes, practicing them might bring confusion regarding human nature and our need for salvation. Such practices have even led some to completely abandon the Christian faith.

The bishops of Spain note that we are living in a post-Christian culture. In Christian cultures, they say, teaching the faithful should be focused on theology and morality. But in a world that is no longer Christian, we have no commonly held faith to build upon. “[I]n this cultural context, in which so many live outside the faith, the fundamental challenge is to ‘show’ men the beauty of the face of God manifested in Christ Jesus so that they feel attracted to Him. If we want everyone to know and love Jesus Christ and, through Him, to have a personal encounter with God, the Church cannot be perceived only as a moral educator or defender of truths, but above all as a teacher of spirituality and the place where to have a profoundly human experience of the living God” (no. 5).

Many people who grew up nominally Christian have no knowledge of the vast spiritual tradition within their native faith. They mistakenly think that they know what Christianity has to offer, and that it is lacking. Popular fads, like the current fad of mindfulness that has swept through the West, seem to offer a spirituality that can satisfy their thirst.

How can we bring such people back to the faith? We must help them to encounter Jesus. By teaching them about the richness of Christian prayer and how it can lead to intimate union with God, we can direct their thirst toward the only One who can really satisfy them.”

Love,
Matthew

Ecclesiology, Liturgy, Protection of Youth

Litany for Abuse Survivors

-by Mary Pezzulo

“Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.

God the Father of Heaven Who created all people in His image, have mercy on us.
God the Son, Redeemer of the world, Who descended to earth to suffer with us, have mercy on us.
God the Holy Ghost, the Comforter, have mercy on us.
Holy Mary, pray for us.
Holy Mother of God, who carried the Son of God as an exile and a refugee, pray for us.
Holy Virgin of Virgins who was suspected of adultery and nearly divorced by Saint Joseph, pray for us.
Saint Michael, defender of the children of God, pray for us.
Saint Gabriel, consoling angel of Gethsemane, pray for us.
Saint Raphael the healer, pray for us.
All you holy angels and archangels, pray for us.
Saint John the Baptist who was imprisoned and murdered, pray for us.
Saint Joseph, protector of the Holy Family, pray for us.
Holy Abel who was murdered by his brother, pray for us.
Holy Patriarch Noah who was sexually humiliated by his son, pray for us.
Holy Patriarch Isaac who was bound and nearly killed by Abraham, pray for us.
Holy Matriarch Hagar who was abused by Sarah and Abraham but the Lord heard her cry, pray for us.
Holy Patriarch Jacob who fled from being killed by his brother, pray for us.
Holy Matriarchs Rachel and Leah who were forced into conflict and suffering by their father and husband, pray for us.
Holy Dinah who was raped and then sold by her father, pray for us.
Holy Patriarch Joseph who was sold into slavery and imprisoned on false charges, pray for us.
Holy Jochebed, the mother of Moses who saved him from genocide, pray for us.
Holy Prophet Moses who was separated from his mother and left in the Nile to save him from a genocide, pray for us.
Holy Hannah who was mocked for being childless, pray for us.
Holy Prophet Elijah who fled to the wilderness, pray for us.
Holy Prophet Jeremiah who was thrown into the cistern, pray for us.
Holy Queen Esther, victim of a forced marriage to a violent man, pray for us.
All you holy matriarchs, patriarchs and prophets, pray for us.
Saint Peter, crucified upside down by Rome, pray for us.
Saint Paul, beheaded by Rome, pray for us.
Saint Andrew, crucified by Rome, pray for us.
Saint James the Greater, put to the sword by Rome, pray for us.
Saint John the Beloved, exiled by Rome, pray for us.
Saint Thomas, murdered in India, pray for us.
Saint James the Less, crucified in Egypt, pray for us.
Saint Philip, crucified by Rome, pray for us.
Saint Bartholomew, skinned alive, pray for us.
Saint Matthew, murdered at the altar, pray for us.
Saint Simon, sawn in half, pray for us.
Saint Thaddeus, murdered with an ax, pray for us.
Saint Barnabas, murdered by Rome, pray for us.
Saint Luke, dragged to death by horses, pray for us.
Saint Mark, strangled to death, pray for us.
Saint Mary Magdalene, equal to apostles, who was disbelieved and ridiculed when she preached the Resurrection, pray for us.
All you holy apostles and evangelists, pray for us.
All you holy innocents, murdered by genocide, pray for us.
Saint Agnes, dragged naked through the street, pray for us.
Saint Agatha, mutilated to satisfy Quintianus’s lust, pray for us.
Saints Felicity and Perpetua, separated from their children, humiliated and murdered for Roman entertainment, pray for us.
Saint Lucy, tortured and blinded, pray for us.
All Holy Early Martyrs, who were raped and sexually tortured in their martyrdom, pray for us.
Saint Grace of Lerida, betrayed by her brother and murdered, pray for us.
Saint Charles Lwanga, and his companions, murdered for resisting homosexual molestation & pedophilia, pray for us.
Saint Dymphna, murdered for fleeing molestation by her father, pray for us.
Saint Gerebran, murdered for protecting Saint Dymphna, pray for us.
Saint Maria Goretti, murdered by a rapist, whose story was exploited to shame rape victims, pray for us.
All you holy martyrs, pray for us.
Saint Monica, victim of domestic violence who could not escape and thought it was virtue to submit to abuse, pray for us.
Saint Patrick, who was kidnapped and enslaved, pray for us.
Saint Francis, who was abused by his father, pray for us.
Saint Clare, who escaped a forced marriage, pray for us.
Saint Rose of Viturbo, who was thrown out by the Poor Clares, pray for us.
Saint Catherine of Sienna, who was abused by her mother, pray for us.
Saint Joseph of Cupertino, rejected by his mother and humiliated by his brother Franciscans, pray for us.
Blessed Margaret of Castello, who was neglected and abandoned by her parents, pray for us.
Blessed Laura Vicuña, beaten by her stepfather, pray for us.
Saint Joan of Arc, who was burned to death as a witch, pray for us.
Saint Rita of Cascia, victim of domestic violence, pray for us.
Saint John of the Cross, imprisoned and tortured by his brother Carmelites, pray for us.
Saint Marguerite Mary Alacoque, mocked by her fellow sisters, pray for us.
Saint Bernadette, mocked and gaslit by her fellow Catholics, pray for us.
Blessed Lucia of Fatima, beaten by her mother, pray for us.
Saints Jacinta and Francisco Marto, psychologically tortured by the police, pray for us.
Saint Mary MacKillop, slandered and excommunicated for reporting child abuse, pray for us.
Saint Martin DePorres, mocked and humiliated by racists, pray for us.
Saint Josephine Bakhita who was enslaved, pray for us.
Saint Edith Stein, stripped naked and gassed to death in a genocide, pray for us.
All you holy men and women of God, victims of violence by those inside and outside the Church, pray for us.
From the belief that the abused are lesser Christians than we are, Lord, deliver us, we pray.
From the belief that abuse by fellow Catholics makes us lesser Catholics, Lord, deliver us, we pray.
From cycles of domestic violence and child abuse, Lord, deliver us, we pray.
From the belief that being a victim is shameful, Lord, deliver us, we pray.
From the belief that being victims of sexual violence makes us dirty and unworthy, Lord, deliver us, we pray.
From the belief that spiritual abuse inflicted on us was loving and somehow merited, Lord, deliver us, we pray.
From clerics, religious and spiritual leaders who believe their vocation gives them the right to victimize, Lord, deliver us, we pray.
From the shame of telling our stories, Lord, deliver us, we pray.
From the idolatry of clericalism and the worship of celebrity Catholics, Lord, deliver us, we pray.
From the trauma that has come down on us through others’ sin through no fault of our own, Lord, deliver us, we pray.
From the shame of believing we brought it on ourselves, Lord, deliver us, we pray.
From the belief that God despises us because the Church does, Lord, deliver us, we pray.
That all of us in the Church may protect the victims of violence and abuse, Lord, we ask you, hear our prayer.
That all of us in the Church may have the courage to tell the truth, Lord, we ask you, hear our prayer.

Lord, have mercy.
Christ, have mercy.
Lord, we ask you, hear our prayer!”

From the agony and suffering of soul murder caused by pedophilia, Lord, deliver us, we pray.

Love,
Matthew
BOLD = emphasis mine

November, Protection of Youth

Nov 3 – #AllSurvivorsDay


-PLEASE click on the image for greater detail

“And I saw a great white throne and the One sitting on it. The earth and sky fled from His presence, but they found no place to hide. I saw the dead, both great and small, standing before God’s throne. And the books were opened, including the Book of Life. And the dead were judged according to what they had done, as recorded in the books. The sea gave up its dead, and death and the grave gave up their dead. And all were judged according to their deeds. Then death and the grave were thrown into the lake of fire. This lake of fire is the second death. And anyone whose name was not found recorded in the Book of Life was thrown into the lake of fire.” -Rev 20:11-15

http://allsurvivorsday.org/sample-social-content/

“All Survivors Day, November 3, is an international opportunity to raise awareness of sexual abuse, stand in support and recognition of survivors, and to come together to change the culture that surrounds sexual violence. Whether you are holding an in-person event in your local community or will be adding your voice using the #AllSurvivorsDay hashtag, using social media can help spread the word about the day and get people on board with the cause….

..In 2018, the All Survivors Day coalition brought together survivors in 35 countries across 3 continents for the purpose of bringing attention to the issue of sexual violence and showing collaboration in creating a world in which all survivors are recognized, believed, and supported.

In 2019, we are looking to build on this success and spread the word about All Survivors Day even further, and especially on social media. We are hopeful that on November 3, 2019, organizations that participated in ASD 2018 will be willing to participate in this social media campaign. This year, we will be focusing on sharing ways that the public can support survivors and help protect children from abuse. Those ways include:

Advocating for public policy that benefits survivors and helps prevent abuse, such as statute of limitations reform, increased funding for prevention programs and education, and mandatory reporting legislation.
Demanding federal and state leaders take action to prevent future cases of sexual abuse, such as by opening state AG investigations or convening federal working groups to address the issue of sexual violence in any sphere, public or private.
Supporting organizations and causes that promote healing, prevention, and change…

* All survivors deserve to be heard and believed. Learn how you can help support survivors and protect children from abuse today at SNAPNetwork.org/take_action.
* We believe survivors. SNAP stands in solidarity with all those who have been sexually abused worldwide. We thank you for your bravery and courage to tell your stories and speak truth to power. Learn more at AllSurvivorsDay.org.
* On average, there are over 320,000 victims of sexual abuse in the U.S. every year. Survivors are everywhere! If you’re feeling alone or need support, we are here for you. Speak with someone in your area today SNAPNetwork.org/snap_locations.
* Sexual violence hurts all of us and can be prevented. Learn how to play your part SNAPNetwork.org/take_action.
* Supporting survivors of sexual abuse is easier than you may think. Visit SNAPNetwork.org/you_can_make_a_difference to learn steps you can take to support your fellow survivors and prevent future abuse of others.
* #AllSurvivorsDay aims to create a world where it’s easier for victims of sexual abuse to find the help they need to heal and come forward.
* Silence is complicit with sexual abuse. Kids are safe, abusers are exposed and parents are warned only when victims are able to report their crimes and only when we are able to have conversations about sexual abuse and the ramifications that come with it. Learn ways you can diffuse the silence at SNAPNetwork.org/take_action.
* Talking with your children about sexual violence is an important yet difficult conversation to initiate. However there are many benefits to having this communication early on. Visit SNAPNetwork.org/talking_to_kids_about_sexual_violence for tips on how to have these conversations in open and age-appropriate manners.
* Talking about sexual abuse with your friends, family and even your children, can be difficult. Learn ways to navigate this conversation at SNAPNetwork.org/take_action.
* 1 in 4 girls and 1 in 6 boys will be sexually assaulted before they turn 18. November 3 is #AllSurvivorsDay, a chance to stand in solidarity with the women and men who have been abused in homes, churches, military bases, sports teams. Help us bring awareness, healing and hope for survivors and learn more about #AllSurvivorsDay at allsurvivorsday.org
* Sexual abuse happens more often than you think. Join us November 3 for #AllSurvivorsDay as we stand in solidarity with survivors of sexual abuse and work together to find healing, justice and solutions. allsurvivorsday.org
* We support #AllSurvivorsDay because we #BelieveSurvivors and stand in solidarity with all those who have been abused, whether it occurred in the home, a church, in the military, a school, or in sports. Learn more about All Survivor’s Day and what you can do to get involved: allsurvivorsday.org
* Sexual abuse is more common than you think. On #AllSurvivorsDay, we are bringing attention to the men and women who survived their abuse. If you are a victim of abuse and need somewhere to turn, visit allsurvivorsday.org to find a list of our partner organizations. We are here to help.
* We recognize the brave men and women who have spoken up about their abuse at the hands of priests, nuns, and other religious figures on #AllSurvivorsDay. We also know that it’s not just a burden for survivors to bear – we ALL can help prevent sexual abuse. Learn what you can do to help at allsurvivorsday.org.
* #AllSurvivorsDay is a chance to recognize the women and men who have suffered in silence, shame, and pain. You are believed. You are loved. We are here for you. Get the help you need at allsurvivorsday.org.
* 1 in 4 girls and 1 in 6 boys will be a victim of a sex crime before they turn 18. On #AllSurvivorsDay, we recognize the brave men and women who have come forward to tell their stories of abuse, hold perpetrators accountable, and make the world a safer place for children.
* Stand in solidarity with survivors of sexual abuse on November 3 for #AllSurvivorsDay! Band together with local supporters outside your cathedral or state capitol to show support for survivors and to push (Church/State/School) officials to take sexual abuse seriously! Learn more here: allsurvivorsday.org
* On November 3, we’re uniting to call attention to the barriers survivors face when coming forward, finding support, and fighting to hold perpetrators accountable. *Join us as we recognize #AllSurvivorsDay and learn how you can show support in your own community – allsurvivorsday.org
* Survivors of sexual abuse often have to stand up and speak out alone. On #AllSurvivorsDay, we are standing with them! Join us in Philadelphia for a public display of support for all victims of sexual abuse and assault, included those abused in churches, universities, their own home, military or sports settings, and more. Join us – allsurvivorsday.org
* All survivors need support – join survivors of sexual abuse and their allies from around the world as we stand in solidarity on November 3 in front of churches, state capitols and more for #AllSurvivorsDay. Learn how you can get involved and show your support here: allsurvivorsday.org
* On November 3 we are standing in support of those who have been victims of sexual abuse by parents, clergy, teachers, military, sports teams and more. Join us on #AllSurvivorsDay as we honor those who share their stories and speak for those who can’t. allsurvivorsday.org

Love & healing & being believed,
Matthew

2020 UPDATE!!!!!

Dear Matt and Kelly —

Many words could be used to describe 2020: weird, challenging, and whirlwind are a few that we’ve seen. But when it comes to our movement and SNAP’s efforts to protect the vulnerable, heal the wounded, and prevent abuse, we have another word for 2020: banner.

Over the past year we have seen great strides made in transparency and accountability, and that progress is due to the impressive and tireless work of victims and their supporters, as well as advocates, across the globe. Here are some highlights from 2020 that we think helped push our movement forward:

Growing our Survivor Network

In 2020, more than 2,200 new survivors and supporters joined our network and we held more than 390 support groups this year. Thanks to the tireless efforts of SNAP volunteer leaders, we were able to transition our support groups from in-person to online, helping keep attendees safe but connected despite quarantine and stay-at-home orders.

We are so grateful to all those who helped lead or co-lead a group this year and hope those who joined these groups got the support and understanding they needed.

Amplifying the Voices of CSA Survivors

In partnership with the great people at The Army of Survivors, Darkness to Light, and Together for Girls, SNAP helped with the first-ever Child Sexual Abuse Survivor’s Town Hall. This effort, part of the larger Survivor’s Agenda movement, helped ensure that the voices of those who were hurt as children would be heard and that steps to prevent the abuse of children in any context will be included in the Survivor’s Agenda action plan.

A special thank you to our very own Brian Toale, volunteer leader of SNAP New York, for participating in the town hall and to Kevin Bourgeois, volunteer leader of SNAP New Orleans, for facilitating the support group at this event!

Reports Released: McCarrick, Colorado, Florida, and more

From the bombshell investigation into Theodore McCarrick’s rise and fall to reports released by attorneys general in states like Colorado, New York, Michigan, and Florida, more and more facts are coming to light about how cases of abuse are mishandled and covered up within the institutional Catholic Church.

Of course, not every report released has equal value, but the more information that gets into the hands of parents and the public about clergy abuse, the more people can educate themselves about the reality of this ongoing scandal. In 2021, we are looking forward to the release of information from states like New Jersey and Illinois and we will be continuing to push for an investigation in every state and at the federal level.

New Zealand Sets a Model for the World

To show an example of the power that nationwide investigations can have, look no further than New Zealand. The New Zealand Royal Commission of Inquiry into Historical Abuse in State Care and in the Care of Faith-Based Institutions released a report this year that goes into significant detail about the extent of abuse within institutions in their nation.

The numbers in this report are stunning. Nearly 50% of those placed into government care were abused, and 40% of those victims were abused by religious institutions entrusted with that responsibility, helping demonstrate the truth that we all know too well: child sexual abuse is a problem in every faith-based institution.

Jewish Survivors Gather and Organize for Change

SNAP is honored to have played a small role in assisting two new organizations this year as they expand their advocacy efforts into the Jewish community. ZA’AKAH, led by Asher Lovy, is advocating for survivors from within the Orthodox Jewish community and JSHAN is a survivor network of Jewish survivors who experienced harassment and abuse and are coming together for healing in a mutual group setting.

The more allies that get involved in the movement for justice and dignity for survivors of sexual violence, the better! We are glad to support the efforts of ZA’AKAH and JSHAN and encourage you to learn more about these organizations and their important work.

Twenty-Four Arrests – a Harbinger of More to Come

We keep hearing about “historic” abuse, as if the Catholic Church had miraculously changed its playbook. However, at least twenty-four clerics and Catholic staffers in the US were arrested in 2020 for contemporaneous sexual violence. Some, like Fr. Francis Trauger and Fr. Manuel LaRosa Lopez, were even tried, convicted, and sentenced to jail. Because so few children report (the average age to report is 52 years old), this is the tip of the proverbial iceberg.

Each of the brave victims who came forward in these cases deserves credit and recognition for helping prevent future cases of abuse. These survivors are truly making a difference and helping keep the vulnerable safe.

Survivors Gather Virtually Amidst the COVID-19 Pandemic

Our 2020 SNAP Conference was a little different since we couldn’t be together, but we are proud of our first-ever virtual conference and are thrilled that more than 500 survivors and supporters from our network registered for this first-of-its-kind event. If you missed it, you can catch up by watching some of the keynotes and workshops here!

In 2021, SNAP is going to build off the momentum of this virtual conference and will be sharing details soon about the “mini-conferences” that we will be holding throughout the year.

National Media Brings New Attention and New Faces to the Fore

In 2020, national media outlets shared powerful stories of trauma, resilience, and the power of survivors in many significant and moving pieces. From the story of how two impoverished black survivors in Mississippi were mistreated by Catholic officials and advocated for by our very own Mark Belenchia to the disturbing revelations from USA Today and the AP on how many perpetrator Catholic priests remain hidden among communities to the extensive research done by ProPublica to map transparency efforts, the media really helped our movement.

To see some of the stories that we liked this past year, check out our News of the Day page on the SNAP website.

Much, much more happened in 2020, and through it all, survivors and advocates were leading the way. We are honored to have joined with you to make these strides and help create change just as SNAP has done for thirty years, and we look forward to making many more strides in 2021.

We have exciting projects in store for next year including expanded outreach to the Spanish-speaking community, further expanding our digital footprint, and partnering with more organizations and advocates than we have before. We appreciate your support of these initiatives and hope you will continue to partner with us next year.

Goodbye, 2020. Here’s to an even better 2021!

Sincerely,

Your friends at SNAP

SNAP
http://www.snapnetwork.org/

Apologetics, Old Testament, Paganism, Scripture

Idols – Ex 20:4-6

“You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, 6 but showing love to a thousand generations of those who love me and keep my commandments.” –Ex 20:4-6

The Synod of Bishops for the Pan-Amazon region (commonly referred to as the Amazon synod) met in Rome from 6 to 27 October 2019. Pope Francis announced on 15 October 2017 that it would work “to identify new paths for the evangelization of God’s people in that region”, specifically the indigenous peoples.

The Amazon basin, according to one Vatican report, covers some 6,000,000 km^2, with a population of 2.8 million divided among 400 tribes that speak some 240 languages belonging to 49 linguistic families. The Synod defines the region to include all or parts of Bolivia, Brazil, Colombia, Ecuador, French Guiana, Guyana, Peru, Venezuela and Suriname.

On Oct. 21, five statues were taken, apparently quite early in the morning, from the Carmelite Church of Santa Maria in Traspontina, four blocks from St. Peter’s Basilica. They were thrown off a nearby bridge into the Tiber River. These events have been a source of much controversy in the Church.

In a Universal Church, especially one that spans the globe, just like in any society, some Catholics do weird things; depending on what side of weird you may be standing on from the viewpoint of the other doing weird things from your point of view, being human.  They may be misunderstood, culturally, or not, or they may be wrong, or somewhere in between.  Welcome to being human.  Love one another.  Even if they throw your artwork off a bridge.  -cf Jn 13:34-35


-pachamama statue in Santa Maria in Traspontina

-Amazon synod participants bow in tree planting ceremony, Vatican gardens

Catholics ONLY WORSHIP GOD!!!!!!!! – dulia, hyperdulia, honor, veneration vs latria, adoration, worship

CCC 2132 “The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, “the honor rendered to an image passes to its prototype,” and “whoever venerates an image venerates the person portrayed in it.” The honor paid to sacred images is a “respectful veneration,” not the adoration due to God alone:

Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends toward that whose image it is.”


-by Karlo Broussard

“THE PROTESTANT CHALLENGE: How can the Catholic Church approve of religious statues when the Bible forbids having graven images?

Catholics are known for putting statues and images in their churches and using them in their private devotions. The Catechism affirms such devotions, calling the “honor paid to sacred images” a “respectful veneration” (2132).

But, for many Protestants this is problematic, biblically speaking. God commands in Exodus 20:4-5,

You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them; for I the LORD your God am a jealous God.

God says, “No graven images,” but yet the Catholic Church has images all over the place. God says, “Don’t bow down to images,” but the Catholic Church encourages such acts of piety. These Catholic practices contradict God’s word.

MEETING THE CHALLENGE

1. In these verses, God can’t be condemning religious statues and images, because elsewhere he explicitly commands making them.

Consider, for example, the two gold cherubim (cast sculptures of angels) that God commanded to be put on the lid of the Ark of the Covenant (Exod. 25:18-20). God also instructed that cherubim be woven into the curtains of the tabernacle (Exod. 26:1).

When God gave instructions for building the temple during the reign of King Solomon, he commanded that two fifteen-foot tall cherubim statues be placed in the holy of holies (1 Kings 6:23-28) and that “figures of cherubim” be carved into the walls and doors of the temple (1 Kings 6:29). Later, in 1 Kings 9:3, we read that God approved of such things, saying to Solomon, “I have consecrated this house which you have built, and put My name there forever; My eyes and My heart will be there for all time.” God’s blessing on the temple is certain evidence that He doesn’t oppose having statues and sacred images in places of worship.

Another example where God commanded the making of a statue is Numbers 21:6-9. The Israelites were suffering from venomous snakebites; in order to heal them, God instructed Moses to construct a bronze serpent and set it on a pole so that those who were bitten could look upon it and be healed (Num. 21:6-9). God did later command that the bronze serpent be destroyed, but only because the Israelites started worshiping it as a god (2 Kings 18:4).

2.  What God’s commandment forbids is the making of idols.

The context bears this out. Consider the prohibition that precedes it: “You shall have no other gods before me” (v.3).

Then after the passage in question, we read, “You shall not bow down to them or serve them; for I the Lord your God am a jealous God.” Given this contextual prohibition of idolatry, it’s reasonable to conclude that God’s command not to make “graven images” refers to making images to be worshiped as deities, or idols.

Accordingly, we note that every time the Hebrew word for “graven images” (pesel) is used in the Old Testament it’s used in reference to idols or the images of idols. For example, the prophet Isaiah warns, “All who make idols [pesel] are nothing, and the things they delight in do not profit; their witnesses neither see nor know, that they may be put to shame.” Other examples include, but are not limited to, Isaiah 40:19; 44:9, 17; 45:20, Jeremiah 10:14; 51:17, and Habakkuk 2:18).

Since making idols is what this commandment forbids, the Catholic custom of using statues and images for religious purposes doesn’t contradict it, because Catholics don’t use statues and sacred images as idols. The whole of paragraph 2132 (referenced above) states the following:

The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, “the honor rendered to an image passes to its prototype,” and “whoever venerates an image venerates the person portrayed in it.” The honor paid to sacred images is a “respectful veneration,” not the adoration due to God alone.

Catholics don’t treat statues, or the people whom the statues represent, as gods. As such, the biblical prohibition of idolatry doesn’t apply.

This challenge from modern Evangelicals shows that there’s nothing new under the sun. The Catholic Church dealt with this sort of objection all the way back in the eighth century when it condemned the heresy of iconoclasm at the Second Council of Nicaea (787).

Iconoclasm was the belief that all religious images are superstitious. In response to this heresy, the council declared that religious images were worthy veneration and that any respect shown to a religious image is really respect given to the person it represents.

In having images or statues of Jesus, angels, Mary, and the saints in its places of worship, the Catholic Church is following the Old Testament precedent of incorporating images of heavenly inhabitants that serve as reminders of Who is present with us when we approach God in liturgical worship.

The representations of the cherubim in the Old Testament served as reminders that they were heavenly inhabitants present with God. Since humans have been admitted into heaven (Rev. 5:8; Rev. 6:9; 7:14-17), it’s reasonable to employ representations of them, too.

What about pious acts directed to the statues, such as bowing? Doesn’t Exodus 20:4 prohibit “bowing” before graven images? Well, the Bible forbids bowing before idols. It doesn’t forbid the physical act of bowing before something or someone when that something or someone is not an idol.

For example, Solomon was not guilty of idolatry when he bowed before his mother in 1 Kings 2:19. It was simply a gesture of honor given her as queen mother. Jesus Himself says in Revelation 3:9 that He will make “those of the synagogue of Satan” “bow down” before the feet of the Christians in Philadelphia. If bowing before another were, in and of itself, an act of worship, Jesus would be causing idolatry. But that’s absurd.

So, pious acts and postures can be legitimate when directed to the person that a statue or picture represents if the action is not used as a sign of the adoration or worship that is due to God alone. And such honor for the saints is their due because of what God has done for them. Jesus says, “If any one serves me, the Father will honor him” (John 12:26). The saints in heaven, who our statues represent, have served and do continue to serve Jesus. As such, the Father honors them. And if the Father honors them, we can too.

COUNTER-CHALLENGE: Are all religious images idols? How can you know?

AFTERTHOUGHT: Among some Christian communities, the commandment not to make “graven images” is listed as the second of the Ten Commandments. This differs from the Catholic numbering of the Ten Commandments. But seeing the prohibition to make “graven images” as part of God’s overall prohibition of idolatry provides an explanation for why the Catholic Church doesn’t consider it a separate commandment.”

Love,
Matthew

Liturgy, November, Saints

Nov 1 – Reality


-for more detail, please click on the image

“How shining and splendid are Your gifts,
O Lord which You give us for our eternal well-being
Your glory shines radiantly in Your saints,
O God, in the honor and noble victory of the martyrs.
The white-robed company follow You, bright with their abundant faith;
They scorned the wicked words of those with this world’s power.
For You they sustained fierce beatings, chains, and torments, they were drained by cruel punishments.
They bore their holy witness to You Who were grounded deep within their hearts; they were sustained by patience and constancy.
Endowed with Your everlasting grace, may we rejoice forever with the martyrs in our bright fatherland.
O Christ, in Your goodness, grant to us the gracious heavenly realms of eternal life.”
-10th century

Not only do those in heaven pray with us, they also pray for us. In the book of Revelation, we read: “[An] angel came and stood at the altar [in heaven] with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God” (Rev. 8:3-4).

And those in heaven who offer to God our prayers aren’t just angels, but humans as well. John sees that “the twenty-four elders [the leaders of the people of God in heaven] fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints” (Rev. 5:8). The simple fact is, as this passage shows: The saints in heaven offer to God the prayers of the saints on earth.


-by Br Vincent Mary Bernhard, OP

“Reality is not always something we can choose for ourselves, and oftentimes we neither understand nor acknowledge it. So what is reality, properly speaking? Reality speaks to the truth of an objective state of affairs in which we exist, forming our perceptions about ourselves and those around us. In light of this “objective state of affairs,” we often speak of people needing to “wake up to reality” and to live in a way that is “realistic”—and the Church invites us to do the same. She does just this through the feast days and solemnities of the liturgical year. By reflecting on the events of Christ’s life and the witness of the saints, we are shaken from our mental slumber and spiritual routine to ponder anew the reality that is the Christian life.

Today is the day that the Church awakens us from our spiritual lethargy, so that we may recognize the reality of sainthood. Far from being a “catchall” for the unknown saints in heaven, this solemnity is a final and dramatic reminder that the Church gives us as the liturgical year draws to a close. There is a multitude of saints in heaven, and we are called to join them before the face of God.

The Church upholds the example of the saints, not only showing how they attained heaven but that they attained heaven; the glory of resting in the heart of the Father is not only possible but within reach. Further, these saints are still united with us in the Mystical Body of Christ, and the same divine life sustaining them in glory is perfecting us here and now. “Exactly as Christian communion among our fellow pilgrims brings us closer to Christ,” we read in Lumen Gentium, “so our communion with the saints joins us to Christ, from Whom as from its fountain and head issues all grace, and the life of the People of God itself” (LG 50). We are called to the same glory as the saints in heaven and are united with them right now as their brothers and sisters.

As Jesus Christ intercedes on behalf of the human race in heaven, so also do those who participate in His glory share in His intercessory prayer before the Father. The saints remain before the face of the Father as those transformed into the likeness of the Son, and because they exist in this reality, they pray on our behalf for our salvation. Their prayers are efficacious inasmuch as their wills are perfectly united to the divine will, and their power is evident inasmuch as they are united to us through Christ. We are, therefore, existing within a reality that transcends space and time, intimately connected with the saints in heaven through our life in Christ.

We are reminded today of this reality: our call to sainthood and the intimate relationship we share with those who have entered eternal glory before us. Let us call upon the aid of the saints in heaven as we are renewed in our vigor and zeal, that we may take heaven by storm. May the saints, through their witness and prayers, help us surrender to the reality of the Father’s love for us, the Son’s call to us, and the Holy Spirit’s saving work within us, so that we may be more perfectly conformed to Christ’s image and come to participate in his glory with the saints in heaven.”

Love,
Matthew

Forty Martyrs of England & Wales, July, Order of Preachers, Saints, The Professed

Jul 26 – Bl Robert Nutter, OP, (1550-1600) – Priest & Martyr


-Bl Robert Nutter, St Dominic’s Church, Washington, DC


-by Br Titus Mary Sanchez, OP

His demeanor was uncharacteristic of a man to be hanged, drawn, and quartered. An eye-witness to Robert Nutter’s execution wrote that he went “to the gallows, with as much cheerfulness and joy as if he had been going to a feast, to the astonishment of the spectators” (Modern British Martyrology, 197).

Cheerfulness and joy? In the face of death? Did he not know that in a few moments he was to have his beating heart torn out of his chest? Surely he had gone mad! The execution of this subversive and treasonous Englishman was supposed to extinguish his hope, not cause it to burst forth in euphoric praise of God!

“Blessed are you when men hate you … Rejoice in that day, and leap for joy, for behold your reward is great in heaven.” (Lk 6:22-23)

Blessed Robert Nutter is counted among the Douai martyrs, a group of English Catholic priests martyred in 16th and 17th century England. Each of these men was trained at a single English seminary in Douai, a city in northern France. It briefly relocated to Rheims for about 15 years, at which time Nutter received his theological formation. Why France? In an effort to eradicate Catholicism from the country, the English crown had forcibly closed and repurposed all churches, schools, and seminaries. In effect, they attempted to abolish the Catholic Church in England—no small feat.

The Douai seminary was established for the purpose of training Englishmen to be diocesan priests so that they could return as missionaries to their homeland, where the Church was enduring severe persecution. Indeed, during this time, agents of the British crown systematically hunted down, arrested, tortured, and executed Catholic priests, charging them with high treason. Before being put to death, these priests could spend years in prison; interestingly enough, it was during this time that Nutter professed vows as a Dominican friar.

Of the 300 priests ordained at the Douai seminary during this period, 158 were put to death for bringing the sacraments back to their fellow countrymen. One could be so bold as to say that Robert Nutter and the Douai martyrs were not only ordained to be priests, but martyrs as well: they knew that their priesthood would likely culminate in the shedding of their blood. In perfect conformity to Jesus Christ—the Eternal High Priest—priests like Robert Nutter knew the stakes, but counted them as nothing compared to possessing the heart of Christ and bringing the sacraments to souls.

It is difficult to imagine the mindset of men like Nutter. In the depths of his heart, he desired to be a priest of Jesus Christ. He knew that he would be despised by his own government. He knew that while living out his priesthood, he would do so secretly, always aware that someone—anyone—could betray him. He realized that this could very well mean his own death, a death that would come only after gruesome periods of torture. If he survived, there would be no recognition or thanks from those he served.

Therein lies the aim of priesthood: to forget yourself, to become another Christ, and to mount the cross for the salvation of souls—so as to make present once again the saving mysteries of God. Nutter knew that the ultimate reason for his priesthood and martyrdom was the salvation of the Englishmen he served.

What can the priest of today learn from a man like Nutter?

Without hesitation, he ought to learn that as a priest, his life and his heart are no longer his own. Instead, his life and his heart belong to Christ alone. Conversely, in an abundantly generous grace, Christ offers his own Sacred Heart to his priest, so that he may live and love as another Christ. The priest who does not have the heart of Christ approaches “in sheep’s clothing, but underneath is a ravenous wolf” (Jn 7:15). Pray and fast often that our priests’ hearts would be conformed to the crucified heart of Christ!

Given the nature of being hanged, drawn, and quartered, it is quite plausible that Nutter would have actually seen the hands of his executors reaching into his chest to cut out his heart. Every priest, martyr or not, should cry out the words: “I give you everything Jesus! I give you my very own heart! You may have all!”

Bl. Robert Nutter, pray to the good Lord for us, and ask him to send holy priests who, by an interior martyrdom of the heart, are willing to make as their only desire the salvation of souls.”

Love,
Matthew

Homosexuality, Theology of the Body

Love is love?

“Love wills the good of the other person.” CCC 2514-2533


-by Karlo Broussard

““Love Is Love.” It’s the new mantra of our culture, the moral wisdom of the age. It’s the battle cry of a movement led by those not so wise as a sage. (Channeling my inner Dr. Seuss.)

Joining the fray, the Coca-Cola Company has launched its “Love Is Love” campaign in Hungary. Peppered throughout train stations, on billboards, and on their Hungarian Facebook page, their ads feature both opposite-sex and same-sex couples with the hashtag #loveislove. The campaign came days before this year’s “Love Revolution”-themed Sziget Festival, a week-long music-and-art event held annually in Budapest.

The message of this slogan is a no-brainer: “Male or female? Who cares? Love is love, and it’s all good!” As Coca-Cola stated in a recent e-mail, the ads “do indeed try to convey a message . . . our belief that everyone has a right to love and that the feeling of love is the same for all” (emphasis added).

Kudos to those who developed the slogan; it has rhetorical force. It appeals to something innate: the desire for romantic love. In particular, it proposes love as the foundation of a sexual relationship, which is noble and worthy of praise (something we can’t say about the motivations behind the “hookup” culture).

But when you think it through, “Love Is Love,” the way it is used in this slogan, simply can’t be true.

Consider, for example, that when the slogan is used, “love” is rarely defined. And when it is defined, it’s usually called a “feeling,” as Coca-Cola Co. did in its defense of the ads. (Not too different from “Taste the feeling!”)

The problem is that it is so easy to hijack the word “love” and justify almost anything. The grotesque North American Man Boy Love Association (NAMBLA), for example, does just that. It seeks to justify sexual acts between adult males and young boys in the name of “love,” stating on its website,

NAMBLA’s goal is to end the extreme oppression of men and boys in mutually consensual relationships by . . . educating the general public on the benevolent nature of man/boy love (emphasis added).

Adopting the same reasoning as the Coca-Cola Co., NAMBLA appeals to the rights of all to express love through their bodies: “We support the rights of youth as well as adults to choose the partners with whom they wish to share and enjoy their bodies.”

Every bit of so-called wisdom that “Love Is Love” embodies—the feeling of love is the same for all and that everyone has a right to express that love—justifies the abuse that NAMBLA promotes.

Now, someone will inevitably respond, “What NAMBLA promotes isn’t true sexual love. Minors aren’t in a position to understand what’s involved in a sexual relationship. Therefore, they can’t really consent. The slogan ‘Love Is Love’ is meant only to express the idea that biological sex is irrelevant to romantic love and its expression in sexual activity among consenting adults.”

A member of NAMBLA, however, could counter and say sexual relationships with minors are consensual, as indicated in the above quote. But that aside, when push comes to shove, those who live by “Love Is Love” don’t really think all sexual love is equal. For these people, some things rob sex of its power to express true love, such as young age.

But if biological age has something to do with determining appropriate or inappropriate expressions of sexual love, perhaps biological sex does as well? Why should we think biological sex is exempt? Perhaps sexual activity among members of the same sex is not a legitimate expression of sexual love.

The only way we can know whether this is true or not is to know whether same-sex sexual activity involves willing what’s good for the beloved concerning his or her sexual powers, since the essence of love is to will the good of another (Summa Theologiae I-II:26:4; II-II:23:1).  [Editor:  In the natural order, and according natural law, the good, the fruit of sexual intercourse, is children.  Sexual intercourse was designed by God to unify a married couple and to further participate in God’s ongoing creation, and for NO other reasons!  Using human beings as a means to an end is abuse, not love.  The end never justifies the means, ever!  Although difficult, there is always a holy option however difficult it may be. Seeking pleasure for the sake of pleasure reduces human existence to a piece of entertainment only to be thrown away when it no longer gives us a thrill.]

If same-sex sexual activity is not a good use—but an abuse—of our sexual powers, as traditional sexual ethics claims, then to engage in it is to reject the order of the good inscribed in the nature of human sexual activity. It would be an expression of contempt to use the good of human sexuality against what is good for the human person, as if the latter is a kind of evil to be supplanted or an obstacle to be removed.

The perversity of such behavior would be akin to a doctor who engages in her activity of healing as a doctor only to make someone ill. In such a scenario, the doctor positively rejects her good as a doctor—namely, healing— as an evil to be avoided. For a doctor to reject the order of a good doctor can only merit the charge of being an evil doctor.

Similarly, if same-sex sexual activity is an abuse of our sexual powers (which this author proves it is), then it entails a rejection of the human good for sex.

But actions that entail a rejection of the order of the human good cannot possibly be expressions of authentic love, even if they are done in the name of love. Such actions would be directly opposed to love, showing disdain for the other rather than appreciation. In the words of Karol Wojtyla (Pope St. John Paul II), such a love could only be called an “evil love.”

In light of this, it becomes evident that the “Love Is Love” slogan is a smokescreen that distracts us from the real question: does same-sex sexual activity will the good of the other?

If it does, then the slogan is a true bit of moral wisdom. But if it doesn’t, then the slogan’s wisdom just ain’t “the real thing.”

Who wants a mantra that’ll come back to haunt ya?”

Real love,
Matthew

Eschatology, Purgatory

Purgatory 2

“Purgatory’s materiality refers to the persistent set of characteristics associated with purgatory that have been a continuous problem from its inception as a doctrine in the thirteenth century to the present. It has been variously described as a location on earth, as a place where souls are at once physical and spiritual, and as a condition that demands bodily mortifications and severe penances. In this sense, materiality is a category that encompasses three important sites where purgatory has presented theological, scientific, and logical difficulties for church theologians, scholastic philosophers, and others who have been responsible for working out the philosophical support for the doctrine: place, body, and performance. From the twelfth century to the present, representations in various sources, including medieval chronicles, exempla, early modern periodicals, and, later, in pamphlets, books, and magazines, and today on websites and in books, have depicted purgatory variously as a location on earth, a place simultaneously spiritual and physical, and, most recently, as a more abstract condition of souls experiencing the pain of loss. The version of purgatory as a physical location persisted into the nineteenth century. Pre-doctrinal representations of purgatory shifted so much with respect to historical context that it is impossible to identify a linear progression from that of a physical place to a condition of soul. However, this progression becomes pronounced in the modern era and by the mid-nineteenth century conceptions of purgatory as a place were subject to anti-Catholic polemicists and were actively discouraged by Church authorities. I have not encountered anyone, currently, who believes purgatory is a place on earth. Taking a “long view,” of purgatory suggests that material representations of purgatory have been discouraged in favor of representations clothed with abstract words such as process, state of soul, or condition. The progression from a “place” to a “condition” has been fraught with dramatic twists and intrigues, and even today the issue of purgatory’s material status is not definitively settled. Contemporary Catholic devotional literature about purgatory focuses on the material locations of place, body, and performance that were the focuses of purgatory devotions in eras past…

…statements about purgatory participate in a long tradition of interpretations of the doctrine that seem to have little in common with official definitions. Papal statements about purgatory, from its official codification as a Roman Catholic doctrine until today, emphasize its status as an afterlife “state” or condition, and deemphasize its material, concrete characteristics. Writing during the Council of Trent (1545–1563), Pope Pius IV insisted that attention to purgatory’s material aspects, such as where it is located and what types of punishments occur there, should be discouraged. “The more difficult and subtle questions, and which tend not to edification, and from which for the most part there is no increase of piety, [should] be excluded from popular discourses before the uneducated multitude.”6 Currently, papal discussions of purgatory, while briefer, are substantively no different. In his General Audience address of 1999, Karol Wojtyla, Pope John Paul II, stated that the term “purgatory,” “does not indicate a place, but a condition of existence.” And, on January 12, 2011, Pope Benedict XVI noted that the fifteenth-century mystic St. Catherine of Genoa did not focus on “purgatory as a place of transit in the depths of the earth,” or “as an exterior fire.” Rather, purgatory was an inner state.7 Shortly after, the Catholic News Service published an article that eliminated any possibility that the pope would be misunderstood as to purgatory’s physical reality. It was titled “Purgatory Is a Process, Not a Place.”8

Despite papal statements about it, authors of popular narratives about purgatory have characterized it very differently. In their reports and anecdotes, purgatory is a physical place of suffering. Souls in purgatory are depicted engulfed in real, not symbolic, fire, the evidence of which include burned charcoal–colored handprints on tables for the living to consider, such as can be found in the Purgatory Museum in Rome. It is tempting to suggest that these narratives are in tension with official, cleric-authored proclamations about purgatory. While in some instances this is the case, in other contexts it was clerics and theologians who wrote about purgatory as a place, and scholastics also wrote about the physical evidence left by souls in purgatory. What persists throughout these various narratives and their historical contexts, however, is the problem presented by purgatory’s materiality. Purgatory’s place, which has been described variously as being in Ireland [Editor: Definitely], or in Italy, in the middle of the earth, or as a place next to hell, has been a problem for those who attempt to locate it, and also for those who have participated in a tradition that downplays its concrete features. The following chapters examine several cases where the physicality of purgatory is its best advocate and its most problematic feature. In other words, this book is a history of the problem of purgatory—it’s characterization as a physical place of real, not symbolic, suffering.

While it may have been more common to associate purgatory with an actual earthly location in medieval Europe, as stated previously this belief persisted into the nineteenth century. For hundreds of years, and contrary to the proclamations of most popes on the subject, purgatory was believed to be either on earth or in the middle of the earth. I was not surprised to hear of (some people’s) belief that purgatory was on earth, and I am certain that her belief is not like the belief that prompted medieval knights to undertake journeys to Ireland in search of the real purgatory. But nonetheless what is important is that (some people) associate purgatory with an earthly place, not a condition. This inclination to attribute spatial and physical characteristics to purgatory, and the problems this creates, is intrinsic to its history. Scholastic theologians of the thirteenth century, who were most responsible for providing the theological support for the new doctrine, questioned where it was on earth, and they rarely questioned if it was on earth. William of Auvergne (1180–1249) posited the existence of two purgatories, one on earth, and the other somewhere else, perhaps near heaven. As recently as 1863, the French periodical “Le Liberateur des Ames du Purgatoire,” edited by the French priest Celestin Cloquet, described how the souls in purgatory resided inside the earth. Purgatory’s place on medieval and early modern world maps, or mappa mundi, persisted even as the Garden of Eden and heaven, the two most mapped religious destinations, gradually disappeared.”

Love,
Matthew

6. Council of Trent, The Canons and Decrees of the Sacred and Ecumenical Council of Trent: Celebrated under the Sovereign Pontiffs, Paul III, Julius III and Pius IV (1848) (Ithaca: Cornell University Library Press, 2009), 233.
7. “Purgatory Inflames Hearts with God’s Love, Pope Says,” Catholic News Agency, Vatican City, January 12, 2011.
8. Cindy Wotten, “Purgatory Is a Process, Not a Place, Pope Says at General Audiences,” Catholic News Service, January 12, 2011.

Eschatology, Purgatory

Purgatory


-Dante and Beatrice in Gustave Dore’s “Submersion in the Lethe”, 1903


-by Br Cyril Stola, OP

“We’re called to become saints. The Father desires that we be united in friendship with him in this life in order that we might forever dwell with him in heaven. The heavenly union with God is a perfect union that can begin on Earth, but it can also be inhibited by sin. Since it acts against this union, sin is the greatest evil of all. In the words of the Catechism, “nothing has worse consequences for sinners themselves, for the Church, and for the whole world” than sin (CCC 1488). When we sin, we cloud our consciences, build vices, and harden our hearts. Sin hurts our relationships with each other and with God. God’s mercy blots out our sins, but it does not automatically fix the ways in which sin warps us.

Over time, growth in grace and virtue can put our inner selves back into order. Throughout the course of life, the Holy Spirit takes repentant sinners and makes them radiant with divine life and estranges them from sin and vice. He especially effects this through prayer, the sacraments, and redemptive suffering. This process is one of purification. Those who fully embrace the Spirit’s actions live with hearts that seek God alone, and they immediately enter heaven when they die. Not all who revere God, however, come to such a point in life. Their time runs out before they’re fit for the heavenly union; they are united with God, but imperfectly so. Hope is not lost, however. In his mercy, God gives us an intermediate state between heaven and Earth where he purges away the sins and impurities that still inhibit our union with him. He gives us purgatory.

In purgatory, God puts men and women face to face with their sins. There, they fully understand how they acted against God, and they cannot grasp for any distraction or rationalization in facing even the smallest things that still separate them from God. Saint John Henry Newman puts this reckoning in stark terms in “The Dream of Gerontius.” In the poem, a guardian angel addresses his charge, an old man who just died a holy death with his sins absolved:

And thou wilt hate and loathe thyself; for, though now sinless, thou wilt feel that thou hast sinn’d, as never thou didst feel.

His state now allows him to see his past sins on a spiritual level; he hates that he committed such acts. This is a painful realization because sin is a painful reality. If we could see sin as it truly is—an offence against God⁠—we would never sin. Purgation is like physical therapy after surgery, it’s painful but ultimately it heals. God reveals sin in order to remove all traces of it and to bind up our injured souls.

Dante expresses the healing of purgatory beautifully at the end of the “Purgatorio”—the second part of his Divine Comedy. There, Beatrice chastises Dante for abandoning the love he had for her and God and for choosing to obsess over futile things instead. Faced with the shame and gravity of his sins, he weeps and then gets plunged into the waters of the Lethe. The Lethe, according to Greek mythology, makes one forget the whole of life. Dante, however, adapts this river to suit his higher vision. His Lethe makes one forget his sins and the warped mentality they gave him in life; it restores lost innocence and heals interior wounds. It makes a person like a little child, ready to enter the kingdom of heaven.

That purgatory purifies, heals, and brings souls to holiness is a great mercy and a source of hope. Even men and women who have struggled with sin all their lives, but not yet reached “sainthood” in this life, can be made perfect after death and thereafter dwell with God. Let us thank God for the gift of purgatory and pray for those who dwell there, that God’s work in them may be complete.”

Love,
Matthew

Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "“Si comprehendus, non est Deus.” -St Augustine, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, “When we pray we speak to God; but when we read, God speaks to us.” -St Jerome, "As the reading of bad books fills the mind with worldly and poisonous sentiments; so, on the other hand, the reading of pious works fills the soul with holy thoughts and good desires." -St. Alphonsus Liguori, "And above all, be on your guard not to want to get anything done by force, because God has given free will to everyone and wants to force no one, but only proposes, invites and counsels." –St. Angela Merici, “Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him . . . God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways.” —St. Teresa of Avila, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it, who know so much of history that they can defend it. I want an intelligent, well-instructed laity… I wish you to enlarge your knowledge, to cultivate your reason, to get an insight into the relation of truth to truth, to learn to view things as they are, to understand how faith and reason stand to each other, what are the bases and principles of Catholicism, and where lie the main inconsistences and absurdities of the Protestant theory.” (St. John Henry Newman, “Duties of Catholics Towards the Protestant View,” Lectures on the Present Position of Catholics in England), "We cannot always have access to a spiritual Father for counsel in our actions and in our doubts, but reading will abundantly supply his place by giving us directions to escape the illusions of the devil and of our own self-love, and at the same time to submit to the divine will.” —St. Alphonsus Ligouri, "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom