A Pastoral Magisterium: Bp. Nickless' pastoral letter (part 1)

This is the first of a ten-part series on the recent pastoral letter of Bishop R. Walker Nickless for the diocese of Sioux City, Iowa. His letter, entitled Ecclesia Semper Reformanda can be viewed online as a single HTML page, or downloaded as a PDF or as a Word document (formatted to "folio" paper size to be printed as a booklet on 8.5" x 11" paper).

I will be providing the full text of this letter (slightly edited for formatting) with emphasis and commentary.

1. Preface
2. I. Introduction
3. II. The Second Vatican Council and the New Evangelization
4. III. The Current Context
5. IV. Pastoral Priorities for the Diocese of Sioux City:  1. Renew Eucharistic Spirituality
6. IV. Pastoral Priorities:  2. Strengthen Catechesis
7. IV. Pastoral Priorities:  3. Foster Faithful Families
8. IV. Pastoral Priorities:  4. Foster Vocations
9. IV. Pastoral Priorities:  5. Embrace Missionary Character
10. V. Conclusion
    

Ecclesia Semper Reformanda

(The Church is Always in Need of Renewal)

A Pastoral Letter on the Future of the Church
in the Diocese of Sioux City, Iowa

To the Priests, Deacons,
Consecrated persons and all the Lay Faithful
of the Diocese of Sioux City

15 October 2009

Memorial of Saint Teresa of Jesus

Virgin and Doctor of the Church

Dear Sisters and Brothers in Christ,

Greetings of peace and joy to you and all your families. By God's providence we are privileged to live in northwest Iowa and practice our faith in the Diocese of Sioux City. I am honored to serve you as your Bishop.

Note how His Excellence makes it clear that his vocation to the episcopate is one of service.  The triple office of a bishop – to teach, to govern, and to sanctify – are works of love, of charity.  To be an ordained minister of the Church is to be a servant of the People of God.  Pope St. Gregory the Great described his office as "servant of the servants of God."

I take great joy in sharing with you my first pastoral letter for our Diocese. It is my hope that this document be a source of instruction and direction for all of us: priests, deacons, consecrated persons, and faithful laity. The points shared in this pastoral letter are basic to the celebration and faithful living of our Catholic faith. They are the foundation of all that we are called to do for the Lord in our Diocese and beyond.

This is his first pastoral letter after about four years as their bishop.  We'll see why it took that long in the next section.  He makes it clear, though, that this letter, while pastoral, is an instruction to his diocese; it is not a mere observation or opinion, this is his instruction to his flock.  Bishop Nickless says the letter pertains to foundational elements of living and celebrating the Catholic faith, to the basics of being Catholic.

As I publish this pastoral letter, I do so on the Memorial of Saint Teresa of Jesus. On this day, the Church prays: "O God, you raised up Saint Teresa by your Spirit so that she could manifest to the Church the way to perfection. Nourish us with the food of her heavenly teaching and fire us with a desire for holiness." May Saint Teresa be an inspiration to all of us in our desire to grow in holiness.

This is the Year for Priests promulgated by our Holy Father, Pope Benedict XVI. I express to each of the priests in our Diocese my profound gratitude for their faithful witness of holiness and dedication to you, the People of God and to me, their Bishop. Priests are co-workers with the Bishop in the mission given to us by Christ. Please pray for us.

May all of us, united in love, continue to grow in the same holiness of Saint Teresa and Saint John Vianney as we continue to live our faith in hope and love.

The constant theme here is holiness, not only of priests, but of all Catholics.  This holiness is attained through a unity in love, in charity.  Faith, hope, and love (the three theological virtues) are succinctly brought together here:  by living and celebrating their Catholic faith daily (as individuals, a family, a parish, and a diocese) with the same hope and true love, the faithful of the diocese of Sioux City, Iowa, will grow in holiness.

Your brother in Christ,
Most Reverend R. Walker Nickless
Bishop of Sioux City

Amazing Advent homily by Anglican priest on the Church being "one"

And with that, we encounter the truth that may feel inconvenient for us as Anglicans that full communion with the Pope, and the Oneness, the Unity, the fullness of the Church are inextricably and by God’s Will bound up together. And we Anglicans – in common with Methodists, Baptists, Congregationalists, URCs, Lutherans, Pentecostals, Presbyterians – do not have that full communion with the Pope, and so by this ancient understanding of the Church are separated from the Oneness, the Unity, the fullness of the Church.

Read the whole thing by Rev. Giles Pinnock ("a Catholic-minded Anglican").  It's the first of four homilies he will be giving during Advent on "one, holy, catholic, and apostolic" from the Nicene Creed.

Pray for unity, and pray for Benedict XVI, the Pope of Christian Unity.

The Catholic Church and Closed Communion

(11/26 edit: I left out perhaps the most obvious meaning of "Communion", which I have now included below.)

The Catholic Church, unlike many other Christian communities, has a discipline known as "closed communion." This means that (other than very exceptional cases), only members of the Catholic Church may partake of Holy Communion (that is, receive the Holy Eucharist).  Some non-Catholics are very confused by this policy. They see it as exclusive: "Why aren't all invited to the table or the Lord? Did Jesus exclude anyone?" They see it as divisive between Christians: "We allow non-[XYZ]'s to receive the Lord's Supper, so why don't Catholics?" Some are deeply hurt by not being able to receive Communion.

To explain this discipline, we must describe accurately what the Eucharist is and what Holy Communion means to the Church.

Regardless of what a person thinks the Eucharist is, no matter what a person thinks he is eating when he receives Holy Communion in a Catholic church, he is receiving the Body, Blood, Soul, and Divinity of our Lord and Savior. He is not receiving bread or wine, nor a "symbol". If this blessed gift is received unworthily, he adds sin (unworthy reception) to sin (which made his reception unworthy in the first place). Furthermore, this is not just a "meal" or "banquet." This is the Marriage Supper of the Lamb under the veil of a sacrament; this is the consumption of a sacrificial offering.

This Marriage Supper, this mystical wedding banquet, is for those who are "wedded" to Christ in His Church.  In other words, receiving Holy Communion means that you are in communion with Christ and His Church.  That naturally excludes those who are not Christian at all, the unbaptized.  Just as St. Paul wrote that the "fathers" of Israel "all were baptized into Moses in the cloud and in the sea, and all ate the same supernatural food and all drank the same supernatural drink" (1 Cor 10:2-4), so those who are baptized into Christ receive a supernatural food and drink.  It was only the Israelites (those of the older covenant) who partook of that supernatural food and drink; likewise, it is only the Church (those of the new covenant, not just one nation) who partake of this supernatural food and drink.

It also excludes those who are Christians but are separated (or "estranged," you could say) from the Bride of Christ, which is the Catholic Church, whether by mortal sin or by not holding the Catholic faith.  Faith is a matter of fidelity to God; the Church is faithful to her spouse, Christ, and so her members too must be faithful, believing that Catholic faith.

Catholic doctrine is that the Eucharist is a true sacrifice offered to God. (Numerically, it is the same sacrifice as that of Christ on the cross, with only the manner of the offering being different: the Eucharist is unbloody. Likewise, the Body which is received in the sacrament is numerically identical to that which was conceived in the womb of the Blessed Virgin Mary and died on Calvary.)  Let me repeat: the Eucharist is a sacrifice; receiving Holy Communion is partaking in a sacrificial meal. As St. Paul asked, "Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings?" (1 Cor 9:13) "Consider the people of Israel; are not those who eat the sacrifices partners in the altar?" (1 Cor 10:18)  You are partaking in a sacrificial offering at an altar.

If, as some Protestants believe, the Mass is a satanic and pagan corruption of true worship of God, and the Eucharist is a satanic and pagan sacrifice, then the Eucharist would be being offered "to demons and not to God" (1 Cor 10:20), and anyone who receives Holy Communion at Mass is partaking of the "table of demons." (1 Cor 10:21)  What did St. Paul say about that? "You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons." (1 Cor 10:21)

Regardless of whether the Catholic doctrine on the Eucharist is true (and of course, I believe that it is), Catholics believe they are offering a sacrifice to God and are then partaking of that offering. If they are right, and you want to receive it too, why aren't you Catholic?! And if they are wrong, and it is a pagan offering and a fellowship with demons, why would you want to receive it?!

Support these Catholic Speakers!

Matthew Warner of Fallible Blogma has finally assembled the link list of bloggers who wrote about 100+ Catholic speakers.  Check out the list here!

Fr. John Corapi comes to New Jersey in 2010

Breaking news from WFJS 1260 AM, New Jersey's only Catholic radio station:

Fr. John Corapi will be making only five public speaking appearances in 2010, God-willing, and one of those appearances will be in New Jersey!  Fr. Corapi will be at Prudential Center in Newark for an all-day conference on Saturday, October 30, 2010.

Liturgical Spirituality: The Baptismal Priesthood and the Mass (Part III)

The Unique Contribution of the Bread and Wine

← Part II: Spiritual Sacrifices United to Bread and Wine

While the faithful are called to unite their spiritual sacrifices to the bread and wine on the altar, this contribution is the duty of the faithful and does not make up the matter of the Eucharist, which is strictly bread and wine.  There is no Eucharist without these elements, prefigured by Melchizedek and chosen by Christ.  We offer ourselves spiritually, whereas we offer the bread and wine physically.  The bread and wine are a necessary component of the Mass, and they provide a unique contribution.  Quoting from Pope John Paul II's letter Dominicae Cenae once more:

All who participate with faith in the Eucharist become aware that it is a "sacrifice," that is to say, a "consecrated Offering." For the bread and wine presented at the altar and accompanied by the devotion and the spiritual sacrifices of the participants are finally consecrated, so as to become truly, really and substantially Christ's own body that is given up and His blood that is shed. Thus, by virtue of the consecration, the species of bread and wine re-present in a sacramental, unbloody manner the bloody propitiatory sacrifice offered by Him on the cross to His Father for the salvation of the world. Indeed, He alone, giving Himself as a propitiatory Victim in an act of supreme surrender and immolation, has reconciled humanity with the Father, solely through His sacrifice, "having cancelled the bond which stood against us."

To this sacrifice, which is renewed in a sacramental form on the altar, the offerings of bread and wine, united with the devotion of the faithful, nevertheless bring their unique contribution, since by means of the consecration by the priest they become sacred species. This is made clear by the way in which the priest acts during the Eucharistic Prayer, especially at the consecration, and when the celebration of the holy Sacrifice and participation in it are accompanied by awareness that "the Teacher is here and is calling for you."

During the Offertory, the priest asks God to be pleased with the offering of bread and wine, which are natural and imperfect (although they are the best we have to offer).  God accepts them as fitting matter for the Eucharist and changes their substance in the Eucharistic Prayer:  they become supernatural and perfect.

Because of what the bread and wine will become (once consecrated) the union of our spiritual sacrifices to the bread and wine during the Offertory is a sign of our participation in Christ and His sacrifice.  The bread and wine already have a physical likeness to Christ's sacrifice, since they are the same elements He used, and the same elements that were offered centuries before Him by Melchizedek.  When we join our spiritual sacrifices to them in the Offertory, each of us gives them (to our own degree) a spiritual likeness to Christ's sacrifice.  In the Eucharistic Prayer, this likeness is perfected as they receive a substantial likeness to Christ's sacrifice.

What began as our gift to God, bread and wine, becomes His gift back to us, the Eucharist.  But this gift to us is not meant simply for our nourishment, as the Eucharistic Prayer makes clear immediately following the consecration:  the Body and Blood of our Lord, under the species (appearances) of bread and wine, are then offered back to God as the perfect sacrifice.  Only after this offering of the Holy Sacrifice of the Mass do we partake in the sacred banquet of Holy Communion.

The final part of this essay revisits the idea of joining our sacrifices to the offering at the altar, now that the offering is no longer bread and wine, but the very Body, Blood, Soul, and Divinity of our Lord.

Retreat this weekend

It's been a while since I went on a retreat.  This weekend, I'm chaperoning a high school retreat in the Poconos.  No internet at all for a good 48 hours.  Silence can be golden.

Liturgical Spirituality: The Baptismal Priesthood and the Mass (Part II)

Spiritual Sacrifices United to Bread and Wine

← Part I: The Function of the Baptismal Priesthood at Mass

An external act that represents an internal reality is an empty show unless that internal reality is truly present. Imagine a man giving his wife a bouquet of roses, a gesture that is generally recognized as a display of love, without actually caring about her at all. The roses are real, the wife's reaction is real, but there is something missing: the intention. This analogy is apropos for the Offertory of the Mass, when bread and wine are brought to the priest. This external act, often carried out by members of the congregation, is not a mere functional procedure; it is representative of so much more.

The bread and wine were once, in the earlier days of the Church, the product of the community. They were presented along with other donations and material offerings. With the passage of time, the bread and wine were "regularized," and the offerings tended more and more towards monetary donations. Our monetary support finances the bread and wine, so they are still the "product of the community." But these physical offerings are not the only thing the faithful present to the priest at this time. Now, as then, the bread and wine also represent all that we have to offer to God. This is how Pope John Paul II explained the significance of this rite in his 1980 letter to Bishops on the Eucharist, Dominicae Cenae:

Although all those who participate in the Eucharist do not confect the sacrifice as [the priest] does, they offer with him, by virtue of the common priesthood, their own spiritual sacrifices represented by the bread and wine from the moment of their presentation at the altar. For this liturgical action, which takes a solemn form in almost all liturgies, has a "spiritual value and meaning." The bread and wine become in a sense a symbol of all that the eucharistic assembly brings, on its own part, as an offering to God and offers spiritually.

The only sacrifice that is truly acceptable to God the Father is the Eucharist, which is the very Body, Blood, Soul, and Divinity of His Son, our Lord Jesus Christ.  But God looks on what we offer with fatherly affection.  The bread and wine presented to Him by the priest is deemed acceptable as the means by which He will give us the Eucharist; the bread and wine are gifts from God to begin with.  Because the bread and wine represent our spiritual sacrifices, these too are regarded with a similar love:  God knows what He will make of the bread and wine, and He knows what He will make of our meager sacrifices.

The bread and wine are blessed during the Offertory prayers; they are set aside to be consecrated in the Eucharistic Prayer, when they will be transubstantiated into the Body and Blood of Christ.  But in that brief time between the Offertory and Consecration, the bread and wine are sacramentals because of the prayer of the priest over them.  A sacramental, such as the bread or wine to be used in the Eucharistic Prayer, or a paten or chalice, is dedicated for a particular use when blessed.  This is not the same as the change that takes place in a sacrament (such as the Eucharist), where bread and wine change ontologically (that is, in their substance, their reality).  A sacrament involves a change of being, while a sacramental involves a change of purpose.

By uniting our spiritual sacrifices to the bread and wine in the Offertory, we "appropriate" those sacramentals, much in the same way we "appropriate" Holy Water (another sacramental) by being blessed with it, or we "appropriate" a blessing over a meal by praying it.  We join our spiritual sacrifices to the bread and wine (which represent, physically, those very sacrifices), imbuing them with a greater spiritual significance for each of us and for the Church as a whole.

In presenting the bread and wine (with our spiritual intentions) to God, we are like the good stewards in the parable of the talents: "Master, you delivered to me five talents; here I have made five talents more." (Matt. 25:20) The first five talents are the "good works ... prepared [by God] beforehand" for which we were "created in Christ Jesus" (Eph. 2:10; cf. 2 Cor. 9:8), whereas the second five talents are the "fruit[s] in every good work" that we carry out. (Col. 1:10; cf. John 15:1-8; Rom. 7:4)  As the Offertory prayers state (in the Latin and the accurate English translation), "through [God's] goodness we have received the bread we offer [Him]." The bread and wine we offer to God are the "five talents more", the fruit of investing the "five talents" which God gave us (seed and water and sunlight).

When we join our devotion to the bread and wine, we should be mindful of what will happen to the bread and wine:  it will be changed in substance to become the Eucharist.  The significance of our spiritual sacrifices bound up with the bread and wine will be made clear in the next two parts of this essay.

Part III: The Unique Contribution of the Bread and Wine →

Support a Catholic Speaker: Jeff Cavins

I first heard about Jeff Cavins a year and a half ago when my parish decided to use the Great Adventure Bible Timeline study, which brings you through the story of the Bible (14 books' worth) chronologically in 24 weeks.  Those of us who wanted to be facilitators for the Bible study attended a Called to Lead conference held at our diocesan center in July of 2008, sponsored by Ascension Press who publishes the Great Adventure series.  Jeff (along with a host of other excellent Catholic speakers, such as Dr. Tim Gray and Dr. Ted Sri) was there presenting the Timeline and its related studies to my diocese (as well as other dioceses in the NY-NJ-PA are).

Jeff began developing the Great Adventure Bible Timeline back in 1984 as a way of helping Christians see "the big picture" in the Bible, the story of covenants between God and man, the story of a promised Savior:  salvation history.  He was not a Catholic at that time, but his quest to understand Scripture better led him to the conclusion that the Church which Jesus founded is none other than the Catholic Church.

Jeff has been busy as a Catholic.  A friend of Mother Angelica, he filled in for her on her live EWTN shows from time to time, produced and hosted Life on the Rock for six years, and taped a thirteen-part series with Dr. Scott Hahn entitled Our Father's Plan (which serves as a good overview of the Bible Timeline).  In addition to being a husband and father, he gives talks at conferences all across the country throughout the year.  He writes for Catholic Scripture Study International and has authored several books, including My Life on the Rock (his autobiography) and I'm Not Being Fed! (on the Eucharist).

If Scripture stumps you, if the Bible bores you, if the Word worries you... give Jeff Cavins and the Great Adventure Bible Timeline a chance.  You'll receive a wonderful Scriptural foundation that you can build upon for the rest of your life.

Support Jeff Cavins' Scripture ministry by visiting Ascension Press.

Learn about other Catholic speakers at Fallible Blogma!

Liturgical Spirituality: The Baptismal Priesthood and the Mass (Part I)

The Function of the Baptismal Priesthood at Mass

There are two ways that Christ's priesthood is exercised in the Church. One is the ministerial priesthood, whereby men are ordained as priests to offer the Eucharist, the Most Holy Sacrifice of the Altar. The other is the common priesthood, whereby every baptized Christian is called to offer spiritual sacrifices to God, ultimately offering Him their very selves.

The line between these two priesthoods, which "differ from one another in essence and not only in degree" (Vatican II, Lumen Gentium 10), has been blurred or even erased in the minds of some Catholics today. Some denigrate the ministerial priesthood (or elevate the baptismal priesthood) to equate the two priesthoods, treating the ministerial priest as a mere representative of the congregation, instead of as the representative of Christ.  This is utterly opposed by Church teaching, as the documents of Vatican II make clear.

There is a serious lack of understanding concerning the baptismal priesthood and what it truly entails, especially in the context of the Mass. What must be understood is that the baptismal priesthood is an exercise of the apostolate of the laity, just as the ministerial priesthood is an exercise of the apostolate of the ordained. Of course, one must know, then, what the apostolate of the laity is!  It just so happens that there is a Vatican II document specifically about that, Apostolicam Actuositatem. In addition to that document, the Dogmatic Constitution on the Church, Lumen Gentium, summarizes the lay apostolate in Part IV (paragraphs 30-38):

[T]he laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God. They live in the world, that is, in each and in all of the secular professions and occupations. They live in the ordinary circumstances of family and social life, from which the very web of their existence is woven. They are called there by God that by exercising their proper function and led by the spirit of the Gospel they may work for the sanctification of the world from within as a leaven. In this way they may make Christ known to others, especially by the testimony of a life resplendent in faith, hope and charity. Therefore, since they are tightly bound up in all types of temporal affairs it is their special task to order and to throw light upon these affairs in such a way that they may come into being and then continually increase according to Christ to the praise of the Creator and the Redeemer. (Lumen Gentium 31)

The word apostolate can be understood as "mission."  What is the "mission" of the laity?  We are called to live outside the walls of churches and monasteries and convents. We are called to bring the sanctifying presence of Christ into the world: that is why Mass ends with a dismissal, a missio, a mission. In our capacity as baptismal priests, we are called to make of the world (and our lives in it) an offering, a spiritual sacrifice to God, joined to the ministerial priest's sacrifice of the Eucharist.

Some people think (because they were taught so) that Vatican II opened the door to myriad liturgical activities performed by the laity; that's how they interpret the call to "active participation" (Sacrosanctum Concilium 14).  That is simply not the case.  In all the Council documents, there is but one sentence which speaks directly to the carrying out of liturgical functions by the laity:  "Finally, the hierarchy entrusts to the laity certain functions which are more closely connected with pastoral duties, such as the teaching of Christian doctrine, certain liturgical actions, and the care of souls." (Vatican II, Apostolicam Actuositatem 24)  While the extraordinary assistance of some laymen at Mass is appreciated in times of necessity, the exercise of the baptismal priesthood at Mass is not rooted in "a visible liturgical rite" (Pope Pius XII, Mediator Dei 93) but rather in the spiritual union of their own sacrifices with the bread and wine presented to the priest, culminating in the union of themselves to the Eucharist offered to the Father.

Part II of this essay will examine the uniting of spiritual sacrifices with the bread and wine in the Offertory.

Part II: Spiritual Sacrifices United to Bread and Wine →

Liturgical Spirituality: The Baptismal Priesthood and the Mass

I will soon be presenting a rough essay in four parts.  I recently had a wonderful conversation with a fellow Catholic on the exercising of the baptismal priesthood at Mass:  the joining of our spiritual sacrifices with the bread and wine (at the Offertory) and then with the Eucharist (after the Consecration).  There have been some minor epiphanies on both sides, and I will be presenting the substance of the conversation as a series of four posts:

Here's an outline of the parts of this series:

1. The Function of the Baptismal Priesthood in the Mass
2. Spiritual Sacrifices United to Bread and Wine
   
3. The Unique Contribution of the Bread and Wine
4. Spiritual Sacrifices United to the Eucharist
   

Cardinal Cañizares on Liturgical Formation

This is an excerpt from an interview that took between Catalunya Cristiana and the Prefect of the Congregation for Divine Worship, Cardinal Antonio Cañizares Llovera, while the Cardinal was attending a conference in Barcelona, Spain.

How can the sense of the liturgy be recovered?

At present we work in a very quiet manner on an entire range of issues having to do with educative projects. This is the prime necessity there is: a good and genuine liturgical formation. The subject of liturgical formation is critical because there really is no sufficient education [at the moment]. People believe that the liturgy is a matter of forms and external realities, and what we really need is to restore a sense of worship, i.e. the sense of God as God. This sense of God can only be recovered with the liturgy. Therefore the Pope has the greatest interest in emphasizing the priority of the liturgy in the life of the Church. When one lives the spirit of the liturgy, one enters into the spirit of worship, one enters into the acknowledgment of God, one enters into communion with Him, and this is what transforms man and turns him into a new man. The liturgy always looks towards God, not the community; it is not the community that makes the liturgy, but it is God who makes it. It is He who comes to meet us and offers us to participate in his life, his mercy and his forgiveness ... When one truly lives the liturgy and God is truly at the centre of it, everything changes.

USCCB emails every parish about Health Care & Abortion

For more details, click here.

From: Tom Grenchik, Secretariat of Pro-Life Activities
To: Diocesan Pro-Life Directors & State Catholic Conference Director

Re: URGENT: Nationwide USCCB Bulletin Insert on Health Care Reform

Attached [see below], please find an Urgent Memorandum highlighting USCCB plans and requests for diocesan and parish based activation on health care reform.

The President of the Conference and the Chairmen of the three major USCCB committees engaged in health care reform have written all the bishops and asked that the attached USCCB Nationwide Bulletin Insert (PDF) on health care reform be printed or hand-stuffed in every parish bulletin and/or distributed in pews or at church entrances as soon as possible.

Congressional votes may take place as soon as early November. If your Arch/bishop is not in agreement with disseminating the bulletin insert, you will be hearing from his office immediately. You may wish to check with his office ASAP to see how you may be of assistance in distributing the Bulletin Insert, far and wide.

Tomorrow, the USCCB will be e-mailing these same materials to a large number of parishes across the country, already on a USCCB contact list. The parish list is incomplete, so we will still have to rely on diocesan e-mail systems to reach EVERY parish. Thank you for your great help with this.

Also included are suggested Pulpit Announcements and a Prayer Petition. (MS Word)

There is also a copy of a newly-released ad for the Catholic press (PDF), which may be printed as flyers for the vestibule or copied on the flip-side of the Bulletin Insert. The flyer/ad directs readers to www.usccb.org/action where they may send their pre-written e-mails to Congress through NCHLA’s Grassroots Action Center. If you wish to sponsor the ad in your local Catholic paper and need a different size, please contact Deirdre McQuade at dmcquade@usccb.org.

Please encourage parishioners to pray for this effort as well. More information can be found at www.usccb.org/healthcare.

Thank you for your urgent actions and prayers on behalf of this nationwide effort!

The Church and Priestly Celibacy

God-willing, a great number of Anglicans will soon be entering into communion with the Catholic Church.  They will no longer be Anglicans, but Catholics.  This is not a "merger" or "union" of "churches", but rather the entrance of non-Catholic Christians into the Catholic Church en masse.

Some of these Anglicans are considered ordained ministers in the Anglican Communion.  While the Catholic Church does not recognize Anglican orders as valid, this does not mean that she will not discern whether those men who became Anglican deacons, priests, and bishops heard (and responded as best they knew how) a call from God to the vocation of ordained ministry.  Some of the Anglican clergy will indeed be ordained (not "re-ordained" or "conditionally ordained") as clergy of the Catholic Church.  Some of these men have wives and families.  Under the "pastoral provision", there is permission for married clergy of the Anglican communion (for example) to be received into the Catholic Church and ordained as priests; married men may not be bishops though, a discipline respected by the Catholic and Orthodox Churches.  This means that married Anglican bishops will not receive episcopal ordination in the Catholic Church.

"But I thought priests couldn't marry!" you say.  And you are right:  priests cannot marry.  But that does not mean that married men cannot become priests.  This is the case in the Eastern Rites of the Catholic Church (as well as the Orthodox Churches), but the Latin Rite of the Catholic Church has preferred a discipline of priestly celibacy:  only unmarried men are ordained to the priesthood.  In rare cases (such as under the "pastoral provision") are married men allowed to receive priestly ordination.

The next question, obviously, is "Why does the Latin Rite have this discipline?"  And that is answered for us by the Church herself.  First of all, I suggest you read what the Catechism of the Catholic Church has to say on the matter, since it is a distillation of everything else that follows:

All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate "for the sake of the kingdom of heaven." Called to consecrate themselves with undivided heart to the Lord and to "the affairs of the Lord," they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God.

In the Eastern Churches a different discipline has been in force for many centuries: while bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This practice has long been considered legitimate; these priests exercise a fruitful ministry within their communities. Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry. (CCC 1579-1580)

With that out of the way, let us look at some recent Church documents which address the issue of a celibacy in the priesthood.  Let us use Vatican II's documents as our starting point, since many people suspect that Vatican II somehow changed the Church's view of priestly celibacy.  Three documents mention clerical celibacy specifically.  First, the Dogmatic Constitution on the Church:

Likewise, the holiness of the Church is fostered in a special way by the observance of the counsels proposed in the Gospel by Our Lord to His disciples. An eminent position among these is held by virginity or the celibate state. This is a precious gift of divine grace given by the Father to certain souls, whereby they may devote themselves to God alone the more easily, due to an undivided heart. This perfect continency, out of desire for the kingdom of heaven, has always been held in particular honor in the Church. The reason for this was and is that perfect continency for the love of God is an incentive to charity, and is certainly a particular source of spiritual fecundity in the world. (Lumen Gentium 42)

Second, the Decree on Priestly Training:

Students who follow the venerable tradition of celibacy according to the holy and fixed laws of their own rite are to be educated to this state with great care. For renouncing thereby the companionship of marriage for the sake of the kingdom of heaven (cf. Matt. 19:12), they embrace the Lord with an undivided love altogether befitting the new covenant, bear witness to the resurrection of the world to come (cf. Luke 20:36), and obtain a most suitable aid for the continual exercise of that perfect charity whereby they can become all things to all men in their priestly ministry. Let them deeply realize how gratefully that state ought to be received, not, indeed, only as commanded by ecclesiastical law, but as a precious gift of God for which they should humbly pray. Through the inspiration and help of the grace of the Holy Spirit let them freely and generously hasten to respond to this gift.

Students ought rightly to acknowledge the duties and dignity of Christian matrimony, which is a sign of the love between Christ and the Church. Let them recognize, however, the surpassing excellence of virginity consecrated to Christ, so that with a maturely deliberate and generous choice they may consecrate themselves to the Lord by a complete gift of body and soul.

They are to be warned of the dangers that threaten their chastity especially in present-day society. Aided by suitable safeguards, both divine and human, let them learn to integrate their renunciation of marriage in such a way that they may suffer in their lives and work not only no harm from celibacy but rather acquire a deeper mastery of soul and body and a fuller maturity, and more perfectly receive the blessedness spoken of in the Gospel. (Optatam Totius 10)

And third, the Decree on the Ministry and Life of Priests:

Perfect and perpetual continence for the sake of the Kingdom of Heaven, commended by Christ the Lord and through the course of time as well as in our own days freely accepted and observed in a praiseworthy manner by many of the faithful, is held by the Church to be of great value in a special manner for the priestly life. It is at the same time a sign and a stimulus for pastoral charity and a special source of spiritual fecundity in the world. Indeed, it is not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church and from the traditions of the Eastern Churches where, besides those who with all the bishops, by a gift of grace, choose to observe celibacy, there are also married priests of highest merit. ...

Indeed, celibacy has a many-faceted suitability for the priesthood. For the whole priestly mission is dedicated to the service of a new humanity which Christ, the victor over death, has aroused through his Spirit in the world and which has its origin "not of blood, nor of the will of the flesh, nor of the will of man but of God" (Jn 1:13). Through virginity, then, or celibacy observed for the Kingdom of Heaven, priests are consecrated to Christ by a new and exceptional reason. They adhere to him more easily with an undivided heart, they dedicate themselves more freely in him and through him to the service of God and men, and they more expeditiously minister to his Kingdom and the work of heavenly regeneration, and thus they are apt to accept, in a broad sense, paternity in Christ. In this way they profess themselves before men as willing to be dedicated to the office committed to them-namely, to commit themselves faithfully to one man and to show themselves as a chaste virgin for Christ and thus to evoke the mysterious marriage established by Christ, and fully to be manifested in the future, in which the Church has Christ as her only Spouse. They give, moreover, a living sign of the world to come, by a faith and charity already made present, in which the children of the resurrection neither marry nor take wives.

For these reasons, based on the mystery of Christ and his mission, celibacy, which first was recommended to priests, later in the Latin Church was imposed upon all who were to be promoted to sacred orders. ... Insofar as perfect continence is thought by many men to be impossible in our times, to that extent priests should all the more humbly and steadfastly pray with the Church for that grace of fidelity, which is never denied those who seek it, and use all the supernatural and natural aids available. They should especially seek, lest they omit them, the ascetical norms which have been proved by the experience of the Church and which are scarcely less necessary in the contemporary world. This holy synod asks not only priests but all the faithful that they might receive this precious gift of priestly celibacy in their hearts and ask of God that he will always bestow this gift upon his Church. (Presbyterorum Ordinis 16)

Pope Pius XII wrote an encyclical in 1954 on the matter of consecrated virginity, in which he re-states the "doctrine of the excellence of virginity and of celibacy and of their superiority over the married state" because of the opinions of some in his day who "exalt marriage as to rank it ahead of virginity and thus depreciate chastity consecrated to God and clerical celibacy." (Sacra Virginitas 32, 8)

Fifty years ago (before Vatican II), Bl. Pope John XXIII wrote about St. John Vianney – recently brought to mind again by Pope Benedict XVI in this Year for Priests – and his model of chastity:

The ascetic way of life, by which priestly chastity is preserved, does not enclose the priest's soul within the sterile confines of his own interests, but rather it makes him more eager and ready to relieve the needs of his brethren. St. John Mary Vianney has this pertinent comment to make in this regard: "A soul adorned with the virtue of chastity cannot help loving others; for it has discovered the source and font of love—God." What great benefits are conferred on human society by men like this who are free of the cares of the world and totally dedicated to the divine ministry so that they can employ their lives, thoughts, powers in the interest of their brethren! How valuable to the Church are priests who are anxious to preserve perfect chastity!  (Sacerdotii Nostri Primordia 25)

Shortly after Vatican II, Pope Paul VI wrote an encyclical expressly on priestly celibacy.  First, he acknowledges that questions had been arising in his day about the discipline's purpose. (1-4)  Next he addresses the objections to this ancient discipline. (5-16)  Then he provides reasons for clerical celibacy (17-59), including an analysis of celibacy in the life of the Church (35-49) and a defense of celibacy as a human value which is not opposed to nature, but which is rather an effect of grace perfecting nature. (50-59)  Then the formation of priests with respect to celibacy is considered (60-99), addressing the priestly life (73-82), defections and dispensations from the law of celibacy (83-90), the fatherly role of the Bishop (91-95), and the role of the faithful. (96-97)

There is far too much material from his encyclical to cover in this post, but it is an excellent resource for the question of celibacy since it provides arguments against the discipline and then presents the Church's answers to those arguments. (Sacerdotalis Caelibatus)

Pope John Paul II, in a post-synodal Apostolic Exhortation, wrote about priestly celibacy in these words:

Referring to the evangelical counsels, the [Second Vatican] Council states that "preeminent among these counsels is that precious gift of divine grace given to some by the Father (cf. Mt. 19:11; 1 Cor. 7:7) in order more easily to devote themselves to God alone with an undivided heart (cf. 1 Cor. 7:32-34) in virginity or celibacy. This perfect continence for love of the kingdom of heaven has always been held in high esteem by the Church as a sign and stimulus of love, and as a singular source of spiritual fertility in the world." (Lumen Gentium 42) In virginity and celibacy, chastity retains its original meaning, that is, of human sexuality lived as a genuine sign of and precious service to the love of communion and gift of self to others. This meaning is fully found in virginity which makes evident, even in the renunciation of marriage, the "nuptial meaning" of the body through a communion and a personal gift to Jesus Christ and his Church which prefigures and anticipates the perfect and final communion and self-giving of the world to come: "In virginity or celibacy, the human being is awaiting, also in a bodily way, the eschatological marriage of Christ with the Church, giving himself or herself completely to the Church in the hope that Christ may give himself to the Church in the full truth of eternal life."

In this light one can more easily understand and appreciate the reasons behind the centuries-old choice which the Western Church has made and maintained - despite all the difficulties and objections raised down the centuries - of conferring the order of presbyter only on men who have given proof that they have been called by God to the gift of chastity in absolute and perpetual celibacy.

The synod fathers clearly and forcefully expressed their thought on this matter in an important proposal which deserves to be quoted here in full: "While in no way interfering with the discipline of the Oriental churches, the synod, in the conviction that perfect chastity in priestly celibacy is a charism, reminds priests that celibacy is a priceless gift of God for the Church and has a prophetic value for the world today. This synod strongly reaffirms what the Latin Church and some Oriental rites require that is, that the priesthood be conferred only on those men who have received from God the gift of the vocation to celibate chastity (without prejudice to the tradition of some Oriental churches and particular cases of married clergy who convert to Catholicism, which are admitted as exceptions in Pope Paul VI's encyclical on priestly celibacy, no. 42). The synod does not wish to leave any doubts in the mind of anyone regarding the Church's firm will to maintain the law that demands perpetual and freely chosen celibacy for present and future candidates for priestly ordination in the Latin rite. The synod would like to see celibacy presented and explained in the fullness of its biblical, theological and spiritual richness, as a precious gift given by God to his Church and as a sign of the kingdom which is not of this world - a sign of God's love for this world and of the undivided love of the priest for God and for God's people, with the result that celibacy is seen as a positive enrichment of the priesthood."

It is especially important that the priest understand the theological motivation of the Church's law on celibacy. Inasmuch as it is a law, it expresses the Church's will, even before the will of the subject expressed by his readiness. But the will of the Church finds its ultimate motivation in the link between celibacy and sacred ordination, which configures the priest to Jesus Christ the head and spouse of the Church. The Church, as the spouse of Jesus Christ, wishes to be loved by the priest in the total and exclusive manner in which Jesus Christ her head and spouse loved her. Priestly celibacy, then, is the gift of self in and with Christ to his Church and expresses the priest's service to the Church in and with the Lord.

For an adequate priestly spiritual life, celibacy ought not to be considered and lived as an isolated or purely negative element, but as one aspect of the positive, specific and characteristic approach to being a priest. Leaving father and mother, the priest follows Jesus the good shepherd in an apostolic communion, in the service of the People of God. Celibacy, then, is to be welcomed and continually renewed with a free and loving decision as a priceless gift from God, as an "incentive to pastoral charity " as a singular sharing in God's fatherhood and in the fruitfulness of the Church, and as a witness to the world of the eschatological kingdom. ... (Pastores Dabo Vobis 29)

And more recently, Pope Benedict XVI wrote about priestly celibacy in his post-synodal Apostolic Exhortation on the Eucharist; he echoes Popes John XXIII, Paul VI, and John Paul II, as well as the Second Vatican Council:

The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. The fact that Christ himself, the eternal priest, lived his mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ's own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives his life for his Bride. In continuity with the great ecclesial tradition, with the Second Vatican Council and with my predecessors in the papacy, I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for society itself. (Sacramentum Caritatis 24)

I hope these excerpts have helped you understand why the Catholic Church values celibacy in her priests.  I urge you to read Sacra Virginitas and Sacerdotalis Caelibatus.

Bl. John XXIII on St. John Vianney

Fifty years ago, Pope John XXIII wrote an encyclical about St. John Vianney.  Back in June, Pope Benedict XVI began the Year for Priests and drew attention to this priest-saint, whom he named the patron saint of all priests.

Bl. Pope John XXIII's encyclical was Sacerdotii Nostri Primordia, and I recommend it if you'd like a papal "biography" of St. John Vianney and an explanation of why he is such a model for priests.

"The blind and the lame"

Wow, I learned another great link between this coming Sunday's Gospel and the Old Testament by listening to Dr. Michael P. Barber's "Reasons for Faith" on EWTN Radio.  Jesus cures Bartimaeus, a blind man, and he follows Jesus to Jerusalem.

In the Old Testament, when David went to conquer Jerusalem, then occupied by the Jebusites, they (the Jebusites) mocked him, saying "You will not come in here, but the blind and the lame will ward you off." (2 Sam. 5:6)  In response to that mockery, King David spoke very rash words:  "Whoever would smite the Jebusites, let him get up the water shaft to attack the lame and the blind, who are hated by David's soul." (2 Sam. 5:8)  Because of that event, after the Temple was built, there was a saying "The blind and the lame shall not come into the house" (2 Sam. 5:8), the "house" being the Temple.

But then Jeremiah prophesied against this unjust exclusion of the blind and the lame:  "Behold, I will bring them from the north country, and gather them from the farthest parts of the earth, among them the blind and the lame, the woman with child and her who is in travail, together; a great company, they shall return here." (Jer. 31:8)  God was saying He would bring the exiles back to Jerusalem, even the blind and the lame!

In the gospel of Matthew, we read that Jesus, after entering the Temple area and driving out the money-changers, tended to "the blind and the lame [who] came to him in the temple, and he healed them." (Matt. 21:14)  Jesus abrogated the cruel curse placed on the blind and the lame which claimed authority because of the attitude of King David in war.

Benedict XVI, Pope of Christian Unity

Fr. John Zuhlsdorf (Fr. Z) has a good idea:  when speaking and writing about Pope Benedict XVI, describe him as the "Pope of Christian Unity".  This is not an attempt to wish something good into being; rather, it is an acknowledgment of what Pope Benedict has been working to achieve with the Orthodox, the Society of St. Pius X, and the Anglicans.

Vatican II on "Religious Freedom"

In only a matter of days, there will be a dialogue on Vatican II between clergy at the Vatican and clergy of the Society of St. Pius X (SSPX).  One of the issues which will be brought up, inevitably, is what Vatican II taught about religious liberty or religious freedom, found in the document Dignitatis Humanae.

The core of what Vatican II taught about religious liberty is contained in the first two paragraphs of this document:

Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society. Therefore it leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ. (1)

This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits. (2)

Religious freedom, then, is not about giving rights to error. It does, however, entail toleration of error at times. Fr. William Most (who has two essays on this subject here and here) makes this point (in the first linked document):

Pius XII taught in Ci riesce [that] the common good of the universal Church requires that error be permitted. In fact, in determined circumstances, God does not even give the state a right to suppress erroneous things, namely, when the common good of Church and state call for tolerance. ... "Can it be that in determined circumstances, He [God] does not give to man any mandate, or impose a duty, finally, that He gives no right to impede and to repress that which is erroneous or false? ... Christ in the parable of the cockle gave the following admonition: Let it be that the cockle grow in the field of the world along with the good seed, for the sake of the harvest." (Pius XII, Ci riesce, Dec. 6, 1953. AAS 45; Cf. Mt. 13:24-30.)

COMMENT: We notice he said that "in determined circumstances" God does not even give a right to repress. What are these circumstances? A bit farther on he added: "He [the Catholic statesman] in his decision will let himself be guided by the harmful consequences which arise with tolerance, compared with those that will be found in the international community by way of the acceptance of tolerance. ... in such individual cases, the attitude of the Church is determined by the preservation and in consideration of the common good, the common good of the Church, and of the State in individual states on the one hand, and on the other hand, the common good of the universal Church."

That's all for now.  Back to work!

Pope Pius XII on the diaconate

Just came across this quote this morning:

We have not yet considered those Orders which precede the priesthood, and which, in the present practice of the Church, are only conferred in preparation for ordination to the priesthood. The duties connected with Minor Orders have long been performed by laymen, and We know that thought is being given at present to the introduction of a diaconate conceived as an ecclesiastical office independent of the priesthood. Today, at least, the idea is not yet ready for application. Should it someday become so, what We have just said would still hold true and this diaconate would take its place with the priesthood in the distinctions We have just drawn. (Pope Pius XII, October 5, 1957, Guiding Principles of the Lay Apostolate 1)

Sure enough, over the next 15 years, conditions became favorable. In 1964, the Second Vatican Council said the following:

At a lower level of the hierarchy are deacons, upon whom hands are imposed "not unto the priesthood, but unto a ministry of service." ... [T]he diaconate can in the future be restored as a proper and permanent rank of the hierarchy. It pertains to the competent territorial bodies of bishops, of one kind or another, with the approval of the Supreme Pontiff, to decide whether and where it is opportune for such deacons to be established for the care of souls. With the consent of the Roman Pontiff, this diaconate can, in the future, be conferred upon men of more mature age, even upon those living in the married state. It may also be conferred upon suitable young men, for whom the law of celibacy must remain intact. (Lumen Gentium 29)

In 1967 (a mere decade after Pope Pius XII's statement), Pope Paul VI promulgated an Apostolic Letter motu proprio, Sacrum Diaconatus Ordinem, restoring the permanent diaconate to the Church.  (It's not a very long document, and I'd recommend it for anyone interested in knowing about the vocation and duties of the permanent diaconate.)

Then, five years later, Pope Paul VI promulgated another Apostolic Letter Ad Pascendum, containing further norms for the permanent diaconate.  (This too is a short document and recommended reading.)

Bible Study: 30th Sunday in Ordinary Time, Year B

30^th Sunday in Ordinary Time – Year B (October 25, 2009)

Opening Prayer

In the name of the Father, and of the Son, and of the Holy Spirit.     Amen.

St. Jerome:                       Pray for us.

St. John Vianney:             Pray for us.

St. Mark:                         Pray for us.

Come, Holy Spirit, fill the hearts of Your faithful.       And kindle in them the fire of your love.

Send forth Your Spirit, and they shall be created.       And You will renew the face of the earth.

O God, who has taught the hearts of the faithful … Through Christ our Lord.     Amen.

First Reading – Jeremiah 31:7-9

⁷ Thus says the LORD:
Shout with joy for Jacob,
      exult at the head of the nations;
      proclaim your praise and say:
The LORD has delivered his people,
      the remnant of Israel.

⁸ Behold, I will bring them back
      from the land of the north;
I will gather them from the ends of the world,
      with the blind and the lame in their midst,
the mothers and those with child;
      they shall return as an immense throng.

⁹ They departed in tears,
      but I will console them and guide them;
I will lead them to brooks of water,
      on a level road, so that none shall stumble.
For I am a father to Israel,
      Ephraim is my first-born.

Psalm 126:1-6

¹ When the LORD brought back the captives of Zion,
      we were like men dreaming.
² Then our mouth was filled with laughter,
      and our tongue with rejoicing.

Then they said among the nations,
      "The LORD has done great things for them."
³ The LORD has done great things for us;
      we are glad indeed.

⁴ Restore our fortunes, O LORD,
      like the torrents in the southern desert.
⁵ Those that sow in tears
      shall reap rejoicing.

⁶ Although they go forth weeping,
      carrying the seed to be sown,
They shall come back rejoicing,
      carrying their sheaves.

Gospel – Mark 10:46-52

⁴⁶ As Jesus was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging.  ⁴⁷ On hearing that it was Jesus of Nazareth, he began to cry out and say, "Jesus, son of David, have pity on me."

⁴⁸ And many rebuked him, telling him to be silent.  But he kept calling out all the more, "Son of David, have pity on me."

⁴⁹ Jesus stopped and said, "Call him."

So they called the blind man, saying to him, "Take courage; get up, Jesus is calling you."

⁵⁰ He threw aside his cloak, sprang up, and came to Jesus.  ⁵¹ Jesus said to him in reply, "What do you want me to do for you?"

The blind man replied to him, "Master, I want to see."

⁵² Jesus told him, "Go your way; your faith has saved you."

Immediately he received his sight and followed him on the way.

Questions

1)      Why is Psalm 126:1-6 a fitting "response" to the First Reading?  (This is why it is called a "Responsorial Psalm")

2)      The Jewish exile is cast as a farmer going out to sow seed, and their return to Jerusalem as a farmer returning with a harvest. (Ps. 126:5-6)  Why does the psalmist use this imagery?  How was the exile like sowing seed, and the return like a harvest?

3)      What links can you find between the First Reading and Psalm, and the Gospel?

a.       Coming back from the north (Jer. 31:8)

b.      The blind and the lame in their midst (Jer. 31:8)

c.       An immense throng (Jer. 31:8)

d.      Returning to Zion (Jerusalem) (Ps. 126:1)

e.       The Lord doing great things (Ps. 126:3)

4)      Bartimaeus called Jesus "Son of David".  What does the title mean?  How would Bartimaeus know this about Jesus?

5)      Remember last week's Gospel?
    ³⁵ James and John, the sons of Zebedee, came to Jesus and said to him,
    "Teacher, we want you to do for us whatever we ask of you."
    ³⁶ Jesus replied, "What do you wish me to do for you?"
In Mark 10:36, Jesus asks James and John basically the same question that He asks Bartimaeus in Mark 10:50.  Why did Jesus grant Bartimaeus' request?  What was the difference between Bartimaeus' request and that of James and John?

6)      What "faith" is Jesus speaking about when he says that Bartimaeus' faith has saved him (literally:  "made you whole")?

7)      How does Bartimaeus respond to Jesus differently from the rich young man from two weeks ago?
To put it differently:  What does Jesus tell Bartimaeus to do after He cures him, and what does Bartimaeus do?

8)      What was Bartimaeus sacrificing by asking Jesus to cure his blindness?  What "crutches" do you lean on that you need to ask God to heal?