Because of a Marine in Charge of Justice and Peace



Originally published on February 10, 2010.

Before I was a Catholic, yet seriously considering  the idea of becoming one, my wife made a suggestion to me.  My daughter was preparing for her First Communion and while the children were being prepared, there was someone speaking to the parents in the parish hall in the interim.  My wife said he was a very good speaker and that I might enjoy what this person had to say. I was dubious, to say the least. [Read more…]

Because There Is Good News

You have heard it said, “it is always darkest before the dawn,” and you have nodded your head in agreement. At least those of you who have ever camped out know this to be true, right?

These have been dark days for our Church. Scandals, parishes and schools closing, doom and gloom, etc. But it is not always so, and no single one of us can see the “big picture.”

Jacques Maritain, writing in 1966 said,

Everything depends on the unforseeable ways of God and his secret graces, together with human liberty, comprised as it is in his eternal plan. What is certain is that the Church will emerge from this crises wonderfully purified; error will not have got the better of her.

So let me share a little good news from the local newspaper in my town. It is about the director of the RCIA program in my parish. Her name is Tanya Belanger and here is her story,

“I grew up knowing a few things: I knew that the Catholic Church was the world’s biggest cult, I knew that the Pope was the anti-Christ, and that Catholic people were non-Christian,” says Tanya Belanger.

Belanger now heads the Rite of Christian Initiation of Adults faith formation program at All Saints Catholic Church in West Knoxville.

The program is designed to teach adults interested in Catholicism about the church through weekly Monday night meetings hosted in part by laypeople who want to share their faith. The current program has about 55 people attending classes, Belanger says, explaining one of the common motivators for attendance is having a family member who’s Catholic.

RCIA programs have been a part of the Catholic Church since its formation but, as Belanger explains, it “fell out of favor” for many years until the Second Vatican Counsel brought it back to the Church around 1980.

And it’s through the program that Belanger not only became a part of the Catholic Church, but ultimately ended up in charge of it.

You’ll want to read the rest here.

Because of Francisco De Osuna and a Minor Miracle

During the Summer of 2007 I read an awful lot of books that led me to join my parish RCIA program in the Fall of that same year. I’ve written about most of my reading program in earlier posts in this series, and I continued reading great Catholic books once my RCIA class started too.

For example, I read Mirabai Starrs’ translation of The Book of My Life by St. Teresa of Avila. It is a fascinating book about prayer by a fascinating woman. By reading Big Terry’s book, I discovered the work of another obscure author I had never heard of who had a big impact on this Doctor of the Church and on me. Here is what St. Teresa says on page 20 of her book that peaked my interest,

On the way to my sister’s village, we stopped in to see my Uncle Pedro. He gave me a copy of The Third Spiritual Alphabet by Francisco de Osuna. This is a book all about the Prayer of Recollection. In the past year, I had realized what harm my appetite for romance novels had done to my soul, and I had begun to develop a tremendous appreciation for spiritual books. Since I did not know a thing about the practice of contemplative prayer, or how to go about recollecting my senses and my thoughts, I was thrilled to find a book that told me exactly what to do.

I remember thinking to myself, I don’t know what St. Teresa is talking about (contemplative prayer? What’s that?), but if she liked de Osuna’s book enough to give it such a ringing endorsement, then I need to get a copy of it too, post haste! [Read more…]

Because I Believe in Miracles

Feast of St. Peter Claver

When I was startled into wondering if I could become a Catholic, one thing really stood out to me as a proof of the legitimacy of the Church—the miracles. The Catholic Church believes in miracles without flinching. They even have a standard operating procedure in place to prove or disapprove miracles.

Before I converted, I was a Christian. But I was also a child of the modern age. A rationalist. As a Christian, I believed in miracles and the power of prayer. But it always seemed that this was something to speak of only in hushed whispers. I can only speak for myself here, but the idea of believing in miracles was a bit unseemly.

Old miracles long since accomplished and cataloged in the Bible? No problem there. Sing those long and sing them loud. But modern day miracles seemed to a) not be discussed, b) be explained away or c) just keep that on the q.t., you know, very hush-hush. In contrast, the Catholic Church embraces miracles, past, present, and future.

I couldn’t deny one thing for sure, and that is little ol’ Frank does not know everything. I am not omniscient. Just because I haven’t personally seen something that is documented as having happened, doesn’t mean it didn’t. And I cannot stop God from performing miracles because their explanation is inconvenient either. Besides, hadn’t I thought there were miracles happening all along? Uh-huh, minor miracles of the Websterian variety happening constantly.

Now there are a lot of miracles to consider, and they all are amazing. Eucharistic miracles, apparitions of Mary, miraculous healings, incorruptible bodies of deceased saints, etc. The one type of miracle that really “got me” was the stigmata, aka the wounds of Christ manifesting themselves on a person. St. Francis of Assisi received the Stigmata (see portrait above), as did my favorite Catholic widow, Blessed Marie of the Incarnation. And most recently, in the 20th Century, Padre Pio of Pietrelcina (see photo below) did.

The kicker? All of these miracles, of every conceivable type, occured to Roman Catholics on what seemed to be a pretty regular basis. Enough for me to think that there is really something to them. A little voice in my head said, “embrace the Mystery,” and I became a child again and did.

A little book I found recently is all about miracles in the Church. It is The Question of Miracles written by G.H. Joyce, S.J. I’ve put Father Joyce’s introduction to the book below.

The Christian religion has ever professed itself to be a religion of miracles. Its early documents assure us that a series of miracles ushered in the life of its Founder, and that His public ministry was marked by the continuous exercise of supernatural power. We are told that He pointed to these works in confirmation of His teaching: and, further, that He made special appeal to a crowning miracle—His own Resurrection—which should be for all time an irresistible attestation of the truth of His claims. To that event the Church has ever pointed as the foundation of her belief. Moreover, if the New Testament writings are to be believed, He endowed His apostles with similar powers: and these they exercised in a manner which leaves no doubt as to their reality.

The miraculous element in Christianity is in accordance with its internal character as a religion. For the Christian revelation is no mere ethical system. It claims to be nothing short of a vast inrush of supernatural forces upon the human race, elevating man to a new plane of being, and conferring upon him an altogether new destiny. According to Christian belief, by the Incarnation and the Atonement, man is raised to sonship to God: his soul becomes the seat of a divine indwelling: and through membership in Christ’s body he receives the pledge of an eternal beatitude to which his nature gives him no claim. Thus Christianity as a religion supposes that God has superseded the natural order on man’s behalf. And considered in the light of these truths, external miracle appears but the congruous expression of the tremendous spiritual transformation.

Such, speaking historically, is the relation of the Christian faith to miracles. At the present day, however, the claim is made to hold a “non-miraculous Christianity”—to profess Christianity and at the same time to dispense with all belief in the miraculous. This attitude may be said to be one of the leading characteristics of liberal Protestantism. Among German Protestant theologians it is almost universal. Those who, like Zahn and Seeberg, still hold the historic reality of the New Testament miracles are few indeed—rari nantes in gurgite vasto.

In England the movement has been less rapid; yet every year sees it find more and more support among Anglican and Nonconformist divines. It is the standpoint of some of the writers both in Contentio Veritatis and in Foundations—books admittedly representative of certain aspects at least of Oxford thought. In Contentio Veritatis we are told that to admit a suspension of natural law “would destroy all the criteria both of scientific and historical reasoning.” And in both works we find belief in the bodily resurrection of our Lord rejected on the ground of its miraculous character. Mr. Thompson’s Miracles of the New Testament did but put in plain language what others expressed with somewhat more reserve.

We need not be at a loss to account for this development. The last two centuries have been marked by the rise of several schools of thought, which, notwithstanding their many differences, have at least this in common, that they one and all hold the universe of experience to be a closed system, admitting of no interference from without. With all of them it is a postulate that the chain of causes and effects which experience reveals is never broken. The Deism of the seventeenth century, the Transcendental Idealism of Kant, the Positivism of J. S. Mill, the Scientific Materialism of Tyndall, and the more recent forms of Neohegelianism are at one as regards this. Each of these philosophical fashions has had a wide influence on the thought of the day. And just in so far as a man adopts any one of them, the idea of supernatural interference becomes impossible. Miracles must go. They must go, not because of any new light upon the evidence, but on grounds that are purely metaphysical.

These tendencies have found no foothold within the Catholic Church. In her teaching there is no hesitation or ambiguity. She points, as she has ever pointed, to the miracles of Christ as one of the firmest grounds of our belief in His claims. And she asserts with confidence that the age of miracles is not past, but that God still manifests His power by such events. Nevertheless, since the denial of the miraculous is so wide-spread among our Protestant fellow-countrymen, it appeared to the present writer that there was room for a work on this subject. His effort in the following pages has been to show how untenable are the objections urged against miracles and how overwhelming is the evidence for their actual occurrence.

You can find this book in its entirety on the YIM Catholic Bookshelf.


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