A little gratitude can work wonders. In fact, it’s scientifically proven that gratitude makes us healthier. Study upon study has shown that people who give thanks regularly have positive social relationships, feel more relaxed, make better decisions, and are generally happier people. Sounds good, right?

Today, it’s easier than ever before to show your thankfulness. From apps to trending hashtags, there are so many creative choices of forums for spreading a little positivity from the comfort of your smartphone. Here are five easy ways to get on the (digital) path to an attitude of gratitude:

1. Keep a digital gratitude journal
   There are a number of apps that focus on cultivating a spirit of thankfulness. The Gratitude! app challenges users to write five things they’re grateful for every day. Developers say that recording gratitude consecutively for three weeks creates a brighter outlook and a new habit of happiness. Plus, it’s pretty cool to be able to look back on all of the things that made you thankful. Other apps to try include Gratitude 365 and The Gratitude Journal.
2. Take a thankfulness challenge
   Chances are you’ve seen one of these challenges floating around your Facebook news feed at one point or another. The premise is simple: every day, for a week, or two weeks, or a month, post what you’re thankful for. Hesitant to be so public? Try private messaging different friends every day, letting them know why you’re grateful to have them in your life.
3. Get some Twitter inspiration
   When Thanksgiving rolls around, many people turn to Twitter to share the reasons why they’re thankful, but several trending hashtags prompt sharing your appreciation all year long. Follow the hashtags #AttitudeofGratitude, #WhyImThankful, and #Thankful to read through thousands of reasons why people all over the world are giving thanks. Tweet your own to join the uplifting conversation.
4. Master the “thank you” email
   While it’s no handwritten letter, sending a short “thank you” email can be a huge pick-me-up for someone in the middle of a long day. Thank a coworker for his or her hard work preparing for the morning meeting, or send digital appreciation to your roommate for listening to your worries about tomorrow’s big presentation. Knowing someone’s thinking of you makes a person feel all warm and fuzzy inside.
5. Pay it forward
   Random acts of kindness work in the digital world, too. Browse through Kickstarter campaigns, and donate a few dollars towards somebody’s dream of opening a gallery or creating a documentary. Visit GiveForward.com, a fundraising platform where people raise money for loved ones in need. Can’t contribute financially? Share a story that speaks to your heart and offer words of encouragement.

Jen Sawyer is digital content manager at Busted Halo. This article is published with permission from Busted Halo. The article can be found here: https://bustedhalo.com/life-culture/ digital-gratitude.

 

“Okay,” Jack earnestly responded, as he looked into my eyes and then drank from the chalice. I was serving as a Eucharistic minister at the Confirmation Mass for the teenagers I had prepared for the sacrament over the past two years, and needless to say, I was taken aback by the realization that I had neglected to review with my students one very important detail: the proper, prayerful response when receiving the body and blood of Christ.

Jack’s “Okay” was joined by several “Thank yous,” a handful of blank stares, a nod or two, and a smattering of the appropriate “Amen.” Mixed with surprise and a dose of mortification (if they didn’t know to say Amen to me, they didn’t know to say Amen to the bishop as he  distributed the host!), the varied responses of our parish’s new confirmandi filled me with regret. My remorse stemmed not from the young people’s failure to memorize a line, but from the fact that the meaning of the response was lost on them.

While most of us know to say Amen when receiving Communion, chances are that we’ve all said the word habitually rather than heartfully at some point or another. This is natural. When we repeat words over and over again — whether “Amen,” “and to the republic for which it stands,” or “Thank you”— they run the risk of becoming mechanical. We probably all remember being told to “Say it like you mean it” when apologizing or expressing gratitude as a child, and so we know that the number one antidote to a rote response is to have genuine feelings behind the words we say. But in order to have the feelings necessary to say it like we mean it, we have to know what we’re saying.

 So, what do we mean when we say “Amen”?

Our English Amen appears to be derived from a Hebrew verb meaning to confirm, support, or uphold, and it’s also associated with a Hebrew noun conveying veracity, certainty, and dependability. When we say Amen at the end of a prayer, we are confirming that we mean what we’ve said and that our words are truthful and dependable. Like a stamp of approval or a signature on a formal document, an Amen is a way of saying, “I stand by this.” The Catechism of the Catholic Church explains the word as meaning “So be it,” and that in using it to close a composed prayer, we’re personally ratifying the words and practices that we share with countless others across time and space (CCC 2856). In other words, we claim an ancient tradition as our own when we say “Amen.”

This claiming is not without consequences.

In the case of the Eucharist, if we truly mean “So be it,” if we verily agree that we are receiving the body of Christ, the implications are profound. Because if we really believe that the body of Christ enters us when we receive communion, that means that we are united with God and that we carry Christ into the world with us as we leave Mass each week. And this is a call to action for every one of us. It’s a call to be in relationship with the God who longs to be so close to us that he offered himself as nourishment for us. And it’s a call to let the light of Christ shine forth from us; to make that body that we’ve received manifest in the world through our words and deeds. When we claim our faith, our faith claims us.

To be sure, I’ll be returning to the basics and reminding students of the important Mass parts and responses before their Confirmation service this year. But more importantly, I want them to know what they’re saying and why so that they can say it like they mean it. Because when spoken with sincerity,

 “Amen” is more than a perfunctory sign-off from prayer: It’s an affirming statement of faith and an openness to the transformation that faith can have on our lives.

 This article was published with permission from the Busted Halo editorial staff. The article was written by Teresa Coda. Teresa Coda works as a director of faith formation at a Catholic church. She has a master’s degree in Divinity from Harvard Divinity School where she studied theology and pastoral care and counseling. She lives in Providence, Rhode Island, with her husband. You can find the original article here: https://bustedhalo.com/ministry-resources/amen-say-like-mean

As I am sure many of you know, food is very important to someone who is pregnant. There are days when meetings run long and before I know it, 2pm has arrived and these babies need lunch! I hit a physical wall. I am not only exhausted mentally, but physically. Have you ever hit a wall like that? I am sure we have all hit a “nourishment wall” at some point. Our bodies need sustenance. They need proper nutrition and exercise to keep us energized and healthy. Physical nutrition is a blessing for many of us; we don’t have to worry where the next meal is coming. When we are in need of physical nourishment, most of us have the opportunity to find a quick fix and get back on our feet.

 Today’s Gospel reminds us of another type of nourishment, spiritual nourishment. We hunger in the same way. Sometimes we hit a wall or we catch ourselves in a sort of mechanical rhythm of spirituality by just following the motions. Others might be severely malnourished, having not gone to Mass in months or missing out on the healing offered at Confession. Many people are starving for a deeper satisfaction; nourishment that feeds our souls. We are talking about the nourishment that Jesus offers to us through the Eucharist. I happen to believe that the reason some people feel lost is because they are in desperate need of spiritual nourishment. Their soul, in a way, has hit a wall. They are collapsing or lost without respite and sustenance. Without the proper spiritual nutrition and exercise, our souls can get weak and malnourished, just like our bodies.

How would the church look differently if we were all spiritually nourished? There was a 2007 study from Pew Research that noted: “People who attend religious services weekly or more are happier (43% very happy) than those who attend monthly or less (31%); or seldom or never (26%).” I am not surprised that there is a correlation between happiness and Mass attendance, are you? Think about your own experiences with Mass. I wouldn’t be honest if I were to say I entered Mass energized and happy every time. However, I do leave feeling better than when I entered. Watch people’s faces and body languages before and after Mass. Often you will notice that a formidable change has occurred. The Eucharist heals us, sustains us, and nourishes us in ways that are hard to describe to someone who has been suffering from spiritual malnourishment.

We have all hit a wall at one time or another, rather physically or spiritually. Consider these types of stewardship practices as a tool kit for nourishing ourselves back to spiritual health:

Stewardship of Time: Make a prayer tithe during lunch. If you only have 60 minutes, commit six of them to prayer.

Stewardship of Talents: Review the spiritual and corporal works of mercy. You will find an abundance of good works that will nourish your mind, body, and soul.

Stewardship of Treasure: Consider making a donation to the Alpha Ministry at Cathedral. The donations help supply food and hospitality for over 50 guests each week.

Katie Price is the Coordinator of Stewardship and Discipleship at the Cathedral. She can be reached at the Parish Offices, 522-3342 or via email at [email protected].

A few weeks back I wrote in this column about what makes a cathedral a cathedral and I followed that article up with an article discussing a cathedral as being the bishop’s church and, therefore, “mother church” of the diocese. Being that a cathedral has that unique designation, you will at times unique liturgies and Masses celebrated at the cathedral. Even regular Sunday Masses when the bishop is celebrant are different, more “solemn” some might say or “higher.” This is because the bishop is the fullness of the priesthood, standing in the place of Christ our High Priest.

 Masses where the bishop is the celebrant are traditionally termed “pontifical,” coming from the Latin word pontifex for “bridge builder.”

All bishops share this title, including the pope who is known as pontifex maximus (the greatest bridge builder), because their life and ministry are to be a bridge to Christ for all people.

At Mass, the bishop’s vesture is similar to what a priest wears, but with a few distinctions. A bishop makes use of a pectoral cross that he traditionally wears under his chasuble (outer vestment), but may also be worn over it. The cross is called a pectoral cross because it is to be worn at chest level in proximity to the bishop’s heart, keeping the mystery of the Lord’s Cross intimately close to him. At Mass, the cross is suspended from a green and cold silk cord. Outside of Mass or other liturgies, the pectoral cross is suspended from a chain for daily use.

 At his ordination, a bishop is given three specific symbol s of hi s episcopal office that he wears or uses at Mass. The first piece of vesture that is unique to a bishop is his episcopal ring. Like the pectoral cross, a bishop wears his ring not just at Mass but always. The ring is a two-fold symbol. First, it is a symbol of his office and the authority that comes with it. Second, even though the bishop wears his ring on his right hand, it is also a symbol of his spousal relationship with the Church.

The second piece of vesture that a bishop wears is his miter. The miter is a tall, pointed hat with two lappets that drape down the back. The miter is white, gold, or some variation of either color, and may be adorned. For funerals and penitential seasons, the miter is supposed to be plain white. The shape of the miter is meant to evoke a flame, a reminder of the gift of the Holy Spirit given to the Apostles at Pentecost. The lappets that drape down the back of the miter are symbols of the two Testaments of the Scriptures. Before the reforms following the Second Vatican Council, there were stricter and more specific norms governing color, material, and heights for miters, depending on the ritual and liturgical season.

The third symbol used by a bishop at Mass is his crozier or pastoral staff. Resembling an elaborate shepherd’s staff, the crozier is symbol ic of the bishop’s sacred duty as head of the flock that is his diocese. The bishop makes use of the crozier since he stands in the place of Christ the Good Shepherd. Interestingly, a bishop outside of his own diocese may not use a crozier without the permission of the diocesan bishop of wherever he is. It was formerly the practice that when a bishop carried a crozier in another diocese that he carried it backwards, with the crook facing towards him, to show that he was not the chief shepherd in that place. Today this custom is no longer followed.

 Besides his cross and the three unique signs of his office previously mentioned, the bishop also wears a magenta zucchetto or skullcap on the crown of his head. The color of the zucchetto is key as it denotes the rank of the one wearing it; priests may wear a black zucchetto for certain occasions. At more solemn Masses, such as ordinations, the bishop also wears the vesture of all three ranks of Holy Orders. Along with the symbols of his episcopal office, and under the chasuble worn by bishops and priests, he also wears a dalmatic, the outer-sleeved vestment worn by deacons. He wears the vesture of all three offices because he is the fullness of the priesthood.

These are a few of the distinctions that you will notice when Bishop Paprocki celebrates Mass in the Cathedral, and in other parishes throughout the diocese. We find that none of these symbols or items of vesture are “just because” but that each of them has a sacred and symbolic value concerning our Faith and the mysteries that we celebrate.

 Father Christopher House is the Rector of the Cathedral and serves in various leadership roles within the diocesan curia, namely Chancellor and Vicar Judicial.

This weekend, Rev. Dr. James Okoye, CSSp, visited our parish to speak at the Masses about the missionary work of the Church and in particular that of the Spiritans (Congregation of the Holy Spirit, previously known as the Holy Ghost Fathers). To learn more about the Spiritans, please visit their website at http://spiritans.org.

This visit is part of a national program in which annually a representative of one of the missionary groups visits parishes of the Diocese to invite the parish to share in the mission work of the universal Church. The Spiritans are an international community engaged in a wide range of missionary activity in over 60 countries throughout the world.

 Fr. Okoye is the Director of the Center for Spiritan Studies at Duquesne University in Pittsburgh, PA. His ministry as a priest has included congregational leadership as Provincial of the Nigerian Congregation of Spiritans and General Assistant in the Congregation’s headquarters in Rome.

When Jesus said: “You shall witness to me in Jerusalem and in Samaria and to the ends of the earth,” He made the spread of the Gospel an essential part of our Catholic life.

We urge you to respond generously to Father Okoye’s appeal. Thank you for your generous support!

For more information please see their website at http://spiritans.org and if you have any questions please call the Parish Offices.

I recently granted an interview to the National Catholic Reporter concerning the upcoming Synod on Young People, the Faith, and Vocational Discernment, to which I was elected a delegate. We discussed a number of topics, including the rise of the “nones,” the purpose of the Synod, and creative ways of listening to the concerns of young people. In the course of the conversation, I also stated that I would bring the issue of apologetics before the Synod, since so many young people have questions about, and objections to, the faith. But when the interview appeared, the author expressed her puzzlement that I would mention apologetics, though it is clear that the working document calls for “accompaniment” of young people. It seems many think doing apologetics and accompaniment are mutually exclusive. To my mind, they’re mutually implicative. Of course, especially in our context today, a brow-beating, “I’ve got all the answers” approach is counterindicated. But apologetics as such is needed more than ever—and more to the point, is perfectly congruent with Pope Francis’ insistence on walking with those who struggle with the faith.

I don’t know any better illustration of what this looks like than the account of Jesus’ conversation with two erstwhile disciples on the road to Emmaus. The story commences with the couple walking the wrong way. Everything in the Gospel of Luke moves toward Jerusalem, the city of the cross, the Resurrection, the sending of the Spirit, the birth of the Church. Thus, venturing away from the center, they are evocative of all of us sinners who, to varying degrees, wander on wrong paths. Suddenly, walking with them, though they are prevented from recognizing him, is the Lord Jesus. He does not announce himself; he does not launch into a discussion of theology; he does not tell them what to think or how to behave. He walks with them in easy fellowship, even though they are going the wrong way, and he gently asks what’s on their minds: “What are you discussing with each other as you walk along?”

All that the left quite rightly finds attractive in accompaniment is on display here: tolerance, the willingness to enter the psychological space of those who are lost, non-aggressiveness, listening, etc. And this patient approach indeed bears a good deal of evangelical fruit, for Jesus discovers that they know quite a bit about him: “A prophet mighty in deed and word before God and all the people, and how our chief priests and leaders handed him over to be condemned to death and crucified him….Yes, and besides all this, it is now the third day since these things took place. Moreover, some women of our group astounded us…and told us that they had seen a vision of angels who said that he was alive.” But it also reveals how much they didn’t know, and this invites a decisive turn; the patient, listening Christ becoming pretty directive: “Oh, how foolish you are, and slow of heart to believe all that the prophets declared!” And with that, Jesus launches into a very rich apologetic, placing the events of the cross and Resurrection within the interpretive context of the Old Testament, taking the couple through a master class in Scripture and theology.

It shouldn’t be too difficult to see how this story provides a template for the evangelical accompaniment of young people today. Yes indeed, friendship and respectful listening are indispensable. Walking with even those who are alienated from the Church is always the right thing to do. Browbeating, moralizing, and haranguing are to be avoided. However, accompaniment does not simply mean wandering around with someone! As the Emmaus account clearly demonstrates, the gentle, invitational approach aroused questions that then called for answers. Jesus loved them, walked with them, elicited what they knew—and then he taught, with clarity, at length, and in depth. And so young people today (who, trust me, have myriad questions about religion) are hungry and thirsty— not just for friendly companions, but for a word from the Church. The term “apologetics” is derived form the Greek apologia, which simply means “bringing a word to bear.” It implies, therefore, giving a reason, providing a context, putting things in perspective, offering direction. How wonderful that, recalling Jesus’ great apologetic intervention, the Emmaus disciples said, “Were not our hearts burning within us, while he was talking to us on the road, while he was opening up the Scriptures to us?” Young people will feel the same way today if the Church both walks and talks with them.

As long as we’re exploring etymology, it is instructive, by way of conclusion, to examine the roots of the word “accompaniment.” It comes from the Latin cum pane (with bread). To accompany is not just to be with someone; rather, it is to share bread with that person, to give and to receive life. In the evangelical context, therefore, true accompaniment goes beyond fellowship. It has to do with offering the bread of life.

Bishop Robert Barron is the founder of Word on Fire Catholic Ministries and Auxiliary Bishop of the Archdiocese of Los Angeles. Bishop Barron’s latest film series and study program, CATHOLICISM: The Pivotal Players, debuted in September 2016 and has been syndicated for national television. This article can be found at https://www.wordonfire.org/resources/article/whyaccompaniment- involves-apologetics/5861/.

I sat down with Fr. Michael Friedel to get to know him and his ministry. We are excited to welcome him to our community!

 Where were you born/raised/family life?

I was born and raised in East Alton, IL, and my home parish is Holy Angels in Wood River. My parents, Joe and Trish, patiently raised me and my brother, Daniel (who is 13 months older than me), sending us to Catholic grade school and high school. I am truly blessed to have such a good family, and I think we’re all enjoying learning what having a priest in the family looks like!

What was college like for you and when did you discern the priesthood?

I attended the University of Illinois at Urbana-Champaign, majoring in Chemical and Biomolecular Engineering. I graduated with that degree in 2011, immediately before entering seminary at Mundelein. I spent two very happy years there before making the journey to Rome for theological studies—where I’ve been for the past five years.

As for how I ended up in seminary—your guess is as good as mine! I got very involved in St. John’s Newman Center on the campus of U of I. There, I met some of the most authentic people I’ve ever met—men and women, in a secular collegiate setting, who were earnestly striving to be what God wanted them to be. Somewhere between that and a bit of disenchantment with chemical engineering, I realized that God was flooding my heart with peace and joy in the opportunities I had to serve Him and the Church. After a period of repeating “yeah, but Lord…,” I decided to apply for seminary, and I’ve not regretted it for a second.

 Who influenced you in considering a vocation to the priesthood?

The list is long! My family, first and foremost. Without the guidance and support from my parents, the seedbed of my vocation might never have been. My brother was actually in seminary and discerning religious life for several years, so thanks to his courage in pursuing God’s will for him, seminary didn’t seem so strange for me. I also had several priests growing up who showed me that priests aren’t completely unrelatable (which I was wont to think as a grade/high schooler). Finally, I’d say my spiritual director at University of Illinois, who was an amazing priest who encouraged me to pursue priesthood. His example and joyful presence in those initial moments of discernment was huge.

 What would people be surprised to learn about you?

I have seen over four hundred different species of wild birds in my life.

 What are your favorite movies/shows?

I don’t make a lot of time for television or movies, but I like to joke that my taste in television most closely resembles that of an old man. I’m a huge fan of “Jeopardy!”.

 Any special talents or favorite hobbies?

I love traveling! I have always enjoyed singing and being in choirs. I also enjoy cooking, though I don’t make much time for it. Growing up, my family and I were avid birdwatchers, which took us to many national parks and beautiful scenic places around the country.

 What do you like most about being a priest?

Although they were the things I most feared entering seminary, two of my greatest joys are preaching and hearing confessions. Celebrating Mass I also find to be a uniquely intense moment of communion with God and His Church. Definitely, though, part of what got me thinking about ministry was the way that I felt God calling me to live my life in communion with others and service to the People of God—so I have found ministry to be very fulfilling, in both regards!

 Favorite spiritual book/podcast/website you frequent?

“He Leadeth Me” by Walter Ciszek. If you haven’t read it, do it! My favorite podcast is definitely Catholic Stuff You Should Know, partly because I’m good friends with two of the priests who do the podcast (although to be honest, I spend months away from it and then tend to binge episodes).

 What advice would you give to a young man who is contemplating a vocation to the priesthood?

Trust the Lord’s plan for you. Talk about it (especially with priests or other people who might be thinking about it). Invest a little in the Church and discover how amazingly life-giving a true and fulfilled life in the Church really is. God’s plan for us is always way more incredible than anything we could ever plan for ourselves, and so I promise you that—even if it isn’t always easy —if God is calling you, you will find peace and joy in a way you never thought imaginable. It’s an amazing life, no matter what His plan for you is. Follow Him and trust!

 Katie Price is the Coordinator of Stewardship and Discipleship at the Cathedral. She can be reached at the Parish Offices, 522-3342 or via email at [email protected].

This past week we said goodbye to Dominic Vahling, a seminarian for our diocese who has spent the past eight weeks with us here at the Cathedral. I know that the vast majority of you did not get to know Dominic more than just a handshake after Mass, but his time here has been one more piece of hi s format ion for priesthood which, God-willing, is in just under two years’ time.

 After some time with his family, Dominic will be returning to Kenrick- Glennon Seminary in St. Louis to finish his last two years of seminary formation and preparations for his Diaconate ordination this coming spring. I am grateful for the goodness that Dominic shared with us in his short time in the parish. Please join me in keeping him in prayer that God will continue to bless Dominic with every grace that he needs to continue to both hear and answer the Lord’s call in his life.

At the same time, I am very happy to welcome a new member of staff to the Cathedral Parish. Vicki Compton is joining the Cathedral staff, having most recently served as the director of the Office for the Missions for our diocese. Vicki will be serving as the parish’s Coordinator for Faith Formation and Mission. Her ministry will be very broad in that she will help the Cathedral clergy in many aspects of parish life, from faith formation and catechesis to ministry formation to helping us constantly examine how we are responding to the call of the Gospel as a parish. One major area of assistance that she will be assisting with is our parish implementation of the goals the Fourth Diocesan Synod that was held this past year.

I was privileged to visit the missions in Haiti and Belize with Vicki , along wi th making a pilgrimage for peace and justice to the Holy Land with her and other pilgrims from our diocese this past December. Before serving as director of the Office for the Missions, Vicki lived in the missions in Haiti for a few years and has also served as a Catholic schoolteacher and principal in our diocese. Vicki is a very welcoming person with a passion for the Gospel and the Church’s mission. She is a welcome addition to our staff and I look forward to you getting to know her. Please pray for her in this time of transition.

God bless you and yours in the week ahead!

 Father Christopher House is the Rector-Pastor of the Cathedral and serves in various leadership roles within the diocesan curia, namely Chancellor and Vicar Judicial.

During the weekend of August 4-5, 2018, Rev. Dr. James Okoye, CSSp, will visit our parish to speak at the Masses about the missionary work of the Church and in particular that of the Spartans (Congregation of the Holy Spirit, previously known as the Holy Ghost Fathers). To learn more about the Spiritans, please visit their website at http://spiritans.org.

This visit is part of a national program in which annually a representative of one of the missionary groups visits parishes of the Diocese to invite the parish to share in the mission work of the universal Church. The Spiritans are an international community engaged in a wide range of missionary activity in over 60 countries throughout the world.

Fr. Okoye is the Director of the Center for Spiritans Studies at Duquesne University in Pittsburgh, PA. His ministry as a priest has included congregational leadership as Provincial of the Nigerian Congregation of Spartans and General Assistant in the Congregation’s headquarters in Rome.

When Jesus said: “You shall witness to me in Jerusalem and in Samaria and to the ends of the earth,” He made the spread of the Gospel an essential part of our Catholic life.

We urge you to respond generously to Father Okoye’s appeal. Thank you for your generous support!

For more information please see their website at http://spiritans.org and if you have any questions please call the Parish Offices.

While I was in central Georgia, filming the Flannery O’Connor episode of my Pivotal Players series, I saw a sign on the outside of a church, which would have delighted the famously prickly Catholic author: “All Sinners Are Welcome!” I thought it was a wonderfully Christian spin on the etiquette of welcome that is so pervasive in our culture today. In a time of almost complete ethical relativism, the one value that everyone seems to accept is inclusivity, and the only disvalue that everyone seems to abhor is exclusivity. “Who am I to tell you what to do?” and, of course, everyone gets inside the circle. What I especially liked about the sign in Georgia was that it compels us to make some distinctions and think a bit more precisely about this contemporary moral consensus.

Is it true to say “everyone is welcome”? Well, yes, if we mean welcome into the circle of the human family, welcome as a subject of infinite dignity and deserving love and respect. Christians—and indeed all decent people—stand against the view, pervasive enough in the supposed culture of inclusion, that the unborn, the aged, the unproductive are not particularly welcome. If by “all are welcome,” one means that all forms of racism, sexism, and elitism are morally repugnant, then yes, the slogan is quite correct.

But let’s consider some other scenarios. Would we claim that everyone is welcome to become a member of the college baseball team? Everyone is welcome to try out, I suppose, but the coach will assess each candidate and will then make a judgment that some are worthy of being on the team and others aren’t. Like it or not, he will include some and exclude others. Would we claim that everyone is welcome to play in a symphony orchestra? Again, in principle, anyone is invited to give it a go, but the conductor will make a fairly ruthless determination as to who has what it takes to make music at the highest level and who doesn’t, and he will include and exclude accordingly. Would we argue that everyone is welcome to be a free member of our civil society? Well, yes, if we consider the matter in abstraction; but we also acknowledge that certain forms of behavior are incompatible with full participation in the public space. And if misbehavior is sufficiently egregious, we set severe limits to the culprit, restricting his movement, bringing him to trial, perhaps even imprisoning him.

With this basic distinction in mind, let us consider membership in the Church of Jesus Christ. Are all people welcome to the Church? Yes of course! Everyone and his brother cites James Joyce to the effect that the Catholic Church’s motto is “here comes everybody,” and this is fundamentally right. Jesus means to bring everyone to union with the Triune God, or to state the same thing, to become a member of his Mystical Body the Church. In John’s Gospel, Jesus declares, “When the Son of Man is lifted up, he will draw all people to himself.” Bernini’s colonnade, reaching out like great in-gathering arms from St. Peter’s Basilica, is meant to symbolize this universally inclusive welcome offered by Christ. Is the Church, as Pope Francis says, a field hospital where even the most gravely wounded are invited for treatment? Is the Lord’s mercy available to everyone, even to the most hardened of sinners? Yes! And does the Church even go out from itself to care for those who are not explicitly joined to Christ? Yes! In fact, this was one of the reasons the Church was so attractive in the ancient world: when Roman society left the sick to fend for themselves and often cast away the newly-born who were deemed unworthy, the Church included these victims of the “throwaway culture” of that time and place.

However, does this mean that the Church makes no judgments, no discriminations, no demands? Does the Church’s welcome imply that everyone is fine just as he or she is? Here we have to answer with a rather resounding no. And that Georgia sign helps us to understand why. The Greek word that we translate as “church” is “ekklesia,” which carries the sense of “called out from.” Members of the Church have been called out of a certain way of life and into another one, out of conformity with the world and into conformi ty wi th Chr ist . Every ecclesiastical person, therefore, is a welcomed sinner who has been summoned to conversion. She is someone who is, by definition, not satisfied with who she is. To return to the Pope’s famous image, a field hospital receives not those who are doing just great but those who are deeply, even gravely, wounded. The problem is that anytime the Church sets a limit or makes a demand or summons to conversion, she is accused of being “exclusive” or insufficiently “welcoming.” But this cannot be right. As Cardinal George once put it, commenting upon the famous liturgical song “All Are Welcome,” all are indeed welcome, but on Christ’s terms, not their own.

 Bishop Robert Barron is the founder of Word on Fire Catholic Ministries and Auxiliary Bishop of the Archdiocese of Los Angeles. Bishop Barron’s latest film series and study program, CATHOLICISM: The Pivotal Players, debuted in September 2016 and has been syndicated for national television. The original article, used with permission from: https://www.wordonfire.org/resources/author/bishop-robert-barron/47/