Instruction Ad resurgendum cum Christo regarding the burial of the deceased and the conservation of the ashes in the case of cremation
1. To rise with Christ, we must die with Christ: we must âbe away from the body and at home with the Lordâ (2 Cor 5:8). With the Instruction Piam et Constantem of 5 July 1963, the then Holy Office established that âall necessary measures must be taken to preserve the practice of reverently burying the faithful departedâ, adding however that cremation is not âopposed per se to the Christian religionâ and that no longer should the sacraments and funeral rites be denied to those who have asked that they be cremated, under the condition that this choice has not been made through âa denial of Christian dogmas, the animosity of a secret society, or hatred of the Catholic religion and the Churchâ.1 Later this change in ecclesiastical discipline was incorporated into the Code of Canon Law (1983) and the Code of Canons of Oriental Churches (1990).
During the intervening years, the practice of cremation has notably increased in many countries, but simultaneously new ideas contrary to the Churchâs faith have also become widespread. Having consulted the Congregation for Divine Worship and the Discipline of the Sacraments, the Pontifical Council for Legislative Texts and numerous Episcopal Conferences and Synods of Bishops of the Oriental Churches, the Congregation for the Doctrine of the Faith has deemed opportune the publication of a new Instruction, with the intention of underlining the doctrinal and pastoral reasons for the preference of the burial of the remains of the faithful and to set out norms pertaining to the conservation of ashes in the case of cremation. 2. The resurrection of Jesus is the culminating truth of the Christian faith, preached as an essential part of the Paschal Mystery from the very beginnings of Christianity: âFor I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the scriptures; that he was buried; that he was raised on the third day in accordance with the scriptures; that he appeared to Cephas, then to the Twelveâ (1 Cor 15:3-5).
Through his death and resurrection, Christ freed us from sin and gave us access to a new life, âso that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of lifeâ (Rm 6:4). Furthermore, the risen Christ is the principle and source of our future resurrection: âChrist has been raised from the dead, the first fruits of those who have fallen asleep [âŚ] For as in Adam all die, so also in Christ shall all be made aliveâ (1 Cor 15:20-22). It is true that Christ will raise us up on the last day; but it is also true that, in a certain way, we have already risen with Christ. In Baptism, actually, we are immersed in the death and resurrection of Christ and sacramentally assimilated to him: âYou were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the deadâ (Col 2:12). United with Christ by Baptism, we already truly participate in the life of the risen Christ (cf. Eph 2:6).
Because of Christ, Christian death has a positive meaning. The Christian vision of death receives privileged expression in the liturgy of the Church: âIndeed for your faithful, Lord, life is changed not ended, and, when this earthly dwelling turns to dust, an eternal dwelling is made ready for them in heavenâ.2 By death the soul is separated from the body, but in the resurrection God will give incorruptible life to our body, transformed by reunion with our soul. In our own day also, the Church is called to proclaim her faith in the resurrection: âThe confidence of Christians is the resurrection of the dead; believing this we liveâ.3
3. Following the most ancient Christian tradition, the Church insistently recommends that the bodies of the deceased be buried in cemeteries or other sacred places.4 In memory of the death, burial and resurrection of the Lord, the mystery that illumines the Christian meaning of death,5 burial is above all the most fitting way to express faith and hope in the resurrection of the body.6
The Church who, as Mother, has accompanied the Christian during his earthly pilgrimage, offers to the Father, in Christ, the child of her grace, and she commits to the earth, in hope, the seed of the body that will rise in glory.7
By burying the bodies of the faithful, the Church confirms her faith in the resurrection of the body,8 and intends to show the great dignity of the human body as an integral part of the human person whose body forms part of their identity.9 She cannot, therefore, condone attitudes or permit rites that involve erroneous ideas about death, such as considering death as the definitive annihilation of the person, or the moment of fusion with Mother Nature or the universe, or as a stage in the cycle of regeneration, or as the definitive liberation from the âprisonâ of the body. Furthermore, burial in a cemetery or another sacred place adequately corresponds to the piety and respect owed to the bodies of the faithful departed who through Baptism have become temples of the Holy Spirit and in which âas instruments and vessels the Spirit has carried out so many good worksâ.10
Tobias, the just, was praised for the merits he acquired in the sight of God for having buried the dead,11 and the Church considers the burial of dead one of the corporal works of mercy.12
Finally, the burial of the faithful departed in cemeteries or other sacred places encourages family members and the whole Christian community to pray for and remember the dead, while at the same time fostering the veneration of martyrs and saints.
Through the practice of burying the dead in cemeteries, in churches or their environs, Christian tradition has upheld the relationship between the living and the dead and has opposed any tendency to minimize, or relegate to the purely private sphere, the event of death and the meaning it has for Christians. 4.
In circumstances when cremation is chosen because of sanitary, economic or social considerations, this choice must never violate the explicitly-stated or the reasonably inferable wishes of the deceased faithful. The Church raises no doctrinal objections to this practice, since cremation of the deceasedâs body does not affect his or her soul, nor does it prevent God, in his omnipotence, from raising up the deceased body to new life. Thus cremation, in and of itself, objectively negates neither the Christian doctrine of the soulâs immortality nor that of the resurrection of the body.13
The Church continues to prefer the practice of burying the bodies of the deceased, because this shows a greater esteem towards the deceased. Nevertheless, cremation is not prohibited, âunless it was chosen for reasons contrary to Christian doctrineâ.14 In the absence of motives contrary to Christian doctrine, the Church, after the celebration of the funeral rite, accompanies the choice of cremation, providing the relevant liturgical and pastoral directives, and taking particular care to avoid every form of scandal or the appearance of religious indifferentism. 5.
When, for legitimate motives, cremation of the body has been chosen, the ashes of the faithful must be laid to rest in a sacred place, that is, in a cemetery or, in certain cases, in a church or an area, which has been set aside for this purpose, and so dedicated by the competent ecclesial authority. From the earliest times, Christians have desired that the faithful departed become the objects of the Christian communityâs prayers and remembrance. Their tombs have become places of prayer, remembrance and reflection. The faithful departed remain part of the Church who believes âin the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are being purified, and the blessed in heaven, all together forming one Churchâ.15
The reservation of the ashes of the departed in a sacred place ensures that they are not excluded from the prayers and remembrance of their family or the Christian community. It prevents the faithful departed from being forgotten, or their remains from being shown a lack of respect, which eventuality is possible, most especially once the immediately subsequent generation has too passed away. Also it prevents any unfitting or superstitious practices.
6. For the reasons given above, the conservation of the ashes of the departed in a domestic residence is not permitted. Only in grave and exceptional cases dependent on cultural conditions of a localized nature, may the Ordinary, in agreement with the Episcopal Conference or the Synod of Bishops of the Oriental Churches, concede permission for the conservation of the ashes of the departed in a domestic residence. Nonetheless, the ashes may not be divided among various family members and due respect must be maintained regarding the circumstances of such a conservation.
7. In order that every appearance of pantheism, naturalism or nihilism be avoided, it is not permitted to scatter the ashes of the faithful departed in the air, on land, at sea or in some other way, nor may they be preserved in mementos, pieces of jewelry or other objects. These courses of action cannot be legitimized by an appeal to the sanitary, social, or economic motives that may have occasioned the choice of cremation.
8. When the deceased notoriously has requested cremation and the scattering of their ashes for reasons contrary to the Christian faith, a Christian funeral must be denied to that person according to the norms of the law.16
The Sovereign Pontiff Francis, in the Audience granted to the undersigned Cardinal Prefect on 18 March 2016, approved the present Instruction, adopted in the Ordinary Session of this Congregation on 2 March 2016, and ordered its publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, 15 August 2016, the Solemnity of the Assumption of the Blessed Virgin Mary. Gerhard Card. MĂźller Prefect Luis F. Ladaria, SJ Titular Archbishop of Thibica Secretary
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[1] AAS 56 (1964), 822-823.
2 Roman Missal, Preface I for the Dead.
3 Tertullian, De Resurrectione carnis, 1,1: CCL 2, 921.
4 Cf. CIC, can. 1176, § 3, can. 1205; CCEO, can. 876, § 3; can. 868.
5 Cf. Catechism of the Catholic Church, 1681.
6 Cf. Catechism of the Catholic Church, 2300.
7 Cf. 1 Cor 15:42-44; Catechism of the Catholic Church, 1683.
8 Cf. St. Augustine, De cura pro mortuis gerenda, 3, 5; CSEL 41, 628:
9 Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 14.
10 St. Augustine, De cura pro mortuis gerenda, 3, 5: CSEL 41, 627.
11 Cf. Tb 2:9; 12:12.
12 Cf. Catechism of the Catholic Church, 2300.
13 Cf. Holy Office, Instruction Piam et costantem, 5 July 1963: AAS 56 (1964) 822.
14 CIC, can. 1176 § 3; cf. CCEC, can. 876 § 3.
15 Catechism of the Catholic Church, 962. 16 CIC, can. 1184; CCEO, can.876, § 3.
Fr Richard Heilman October 21, 2016
âIf men and women are really made for heroism and glory, made to stand in the presence of the living God, they can never be satisfied with bourgeois, mediocre, feel-good religion. Theyâll never be fed by ugly worship and shallow moralizing. But thatâs what we too often give them. And the reason we do it is because too many of us have welcomed the good news of Vatican II without carving its demand for conversion onto the stone of our hearts.â -Archbishop Charles Chaput
The following speech, âRemembering Who We Are and the Story We Belong To,â was delivered October 19, 2016 at the 2016 Bishopsâ Symposium co-sponsored by the USCCB Committee on Doctrine and the McGrath Institute for Church Life at the University of Notre Dame.
Archbishop Charles Chaput:
Much of what I say today you probably already know. But that doesnât prevent a good discussion, so I hope youâll bear with me.
As I sat down to write my talk last week, a friend emailed me a copy of a manuscript illustration from the thirteenth century. Itâs a picture of Mary punching the devil in the nose. She doesnât rebuke him. She doesnât enter into a dialogue with him. She punches the devil in the nose. So I think thatâs the perfect place to start our discussion.
When most Catholics think about Mary, we have one of two images in our heads: the virginal Jewish teen from Galilee who says yes to Godâs plan; or the mother of Jesus, the woman of mercy and tenderness, âour life, our sweetness and our hope.â We can too easily forget that Mary is also the woman clothed in the sun who crushes the head of the serpent. She embodies in her purity the greatness of humanity fully alive in God. Sheâs the mother who intercedes for us, comforts us and teaches usâbut who also defends us.
And in doing that, she reminds us of the great line from C.S. Lewis that Christianity is a âfighting religionâânot in the sense of hatred or violence directed at other persons, but rather in the spiritual struggle against the evil in ourselves and in the world around us, where our weapons are love, justice, courage and self-giving.
St. Cyril of Jerusalem described our spiritual struggle this way: âThere is a serpent [the devil] by the wayside watching those who pass by: beware lest he bite thee with unbelief. He sees so many receiving salvation and is seeking whom he may devour.â The great American writer Flannery OâConnor added that whatever form the serpent may take, âit is of this mysterious passage past him, or into his jaws, that stories of any depth will always be concerned to tell, and this being the case, it requires considerable courage at any time, in any country,â not to turn away from Godâs story or the storyteller.
If our theme as a meeting this week is reclaiming the Church for the Catholic imagination, we canât overlook the fact that the flesh and blood model for our ChurchâMary as mater et magistraâis quite accomplished at punching the devil in the nose. And as Maryâs adopted sons, we need to be bishops who lead and teach like the great Cyril of Jerusalem.
The People We Have Become
Having said all that, my thoughts today come in three parts. I want to speak first about the people weâve become as American Catholics. Then Iâll turn to how and why we got where we are. Finally Iâll suggest what we need to do about it, not merely as individuals, but more importantly as a Church. We need to recover our identity as a believing community. And I think a good way to begin doing that is with the âcatechetical contentâ of our current political moment.
My focus today isnât politics. And I wonât waste our time weighing one presidential candidate against the other. Iâve already said elsewhere that each is a national embarrassment, though for different reasons. But politics involves the application of power, and power always has a moral dimension. So we canât avoid dealing with this election at least briefly. Hereâs what I find curious. Given Mr. Trumpâs ugly style and the hostility he sparks in the media, Mrs. Clintonâs lead should be even wider than it is. But itâs not. And thereâs a lesson in that. Itâs this. Even many people who despise what Mr. Trump stands for seem to enjoy his gift for twisting the knife in Americaâs leadership elite and their spirit of entitlement, embodied in the person of Hillary Clinton.
Americans arenât fools. They have a good sense of smell when things arenât right. And one of the things wrong with our country right now is the hollowing out and retooling of all the key words in our countryâs public lexicon; words like democracy, representative government, freedom, justice, due process, religious liberty and constitutional protections. The language of our politics is the same. The content of the words is different. Voting still matters. Public protest and letters to members of Congress can still have an effect. But more and more of our nationâs life is governed by executive order, judicial overreach and administrative agencies with little accountability to Congress.
People feel angry because they feel powerless. And they feel powerless because in many ways they are. When Tocqueville wrote Democracy in America, he assumed that only two basic social structures were possible in the modern era, democracy and aristocracy. Because of its mass appeal, democracy would be the winner. Once we assume that power flows from the people, the ordinary citizen, not some self-styled nobility, obviously has the right to rule.
Or at least thatâs the theory. Reality is more complex. Tocqueville noted that even in America, both âaristocratic [and] democratic passions are found at the bottom of all parties.â These passions might be hidden from view. But theyâre very much alive and well. Itâs worth noting that aristoi is just the Greek word for âthe best,â and in practice, social elites come in all shapes and sizes.
The 2016 election is one of those rare moments when the repellent nature of both presidential candidates allows the rest of us to see our nationâs pastoral terrain as it really is. And the view is
unpleasant. Americaâs cultural and political elites talk a lot about equality, opportunity and justice. But they behave like a privileged class with an authority based on their connections and skills. And supported by sympathetic media, theyâre remaking the country into something very different from anything most of us remember or the Founders imagined.
The WikiLeaks email release last week from the Clinton entourage says a lot about how the merit-class elite views orthodox Christians. Itâs not friendly.
But what does any of this have to do with our theme? Actually quite a lot. G.K. Chesterton once quipped that America is a nation that thinks itâs a Church. And he was right. In fact, he was more accurate than he could have guessed. Catholics came to this country to build a new life. They did exceptionally well here. Theyâve done so well that by now many of us Catholics are largely assimilated to, and digested by, a culture that bleaches out strong religious convictions in the name of liberal tolerance and dulls our longings for the supernatural with a river of practical atheism in the form of consumer goods.
To put it another way, quite a few of us American Catholics have worked our way into a leadership class that the rest of the country both envies and resents. And the price of our entry has been the transfer of our real loyalties and convictions from the old Church of our baptism to the new âChurchâ of our ambitions and appetites. People like Nancy Pelosi, Anthony Kennedy, Joe Biden and Tim Kaine are not anomalies. Theyâre part of a very large crowd that cuts across all professions and both major political parties.
During his years as bishop of Rome, Benedict XVI had the talent of being very frank about naming sin and calling people back to fidelity. Yet at the same time he modeled that fidelity with a kind of personal warmth that revealed its beauty and disarmed the people who heard him. He spoke several times about the âsilent apostasyâ of so many Catholic laypeople today and even many priests; and his words have stayed with me over the years because he said them in a spirit of compassion and love, not rebuke.
Apostasy is an interesting word. It comes from the Greek verb apostanaiâwhich means to revolt or desert; literally âto stand away from.â For Benedict, laypeople and priests donât need to publicly renounce their baptism to be apostates. They simply need to be silent when their Catholic faith demands that they speak out; to be cowards when Jesus asks them to have courage; to âstand awayâ from the truth when they need to work for it and fight for it.
Itâs a word to keep in mind in examining our own hearts and hearts of our people. And while we do that, we might reflect on what assimilating has actually gained for us when Vice President Biden conducts a gay marriage, and Senator Kaine lectures us all on how the Church needs to change and what kind of new creature she needs to become.
So how did we get to this moment, and when did the process begin?
How Did We Get Here?
I suppose 1960 is a good place to date the start of our current troubles. Thatâs when candidate John Kennedy promised Houston Baptist ministers thatâif electedâheâd keep his Catholic faith separate from his presidential leadership. Or we could use 1984 as a start date. Thatâs when Mario Cuomo gave his widely praised but finally incoherent defense of Kennedyâs approach to public lifeâthe âIâm personally opposed to evils like abortion, butâ tacticâin a speech here at Notre Dame.
Or we could use 1962 as another reasonable start date. Thatâs when President Kennedy told a group of policy advisers that âThe fact of the matter is that most of the problems, or at least many of them that we now face, are technical problems ⌠administrative problems. They are very sophisticated judgments which do not lend themselves to the great sort of âpassionate movementsâ which have stirred this country so often in the past. Now they deal with questions which are beyond the comprehension of most men.â
That last Kennedy lineâdescribing our problems as âbeyond the comprehension of most menââsums up the spirit of todayâs leadership classes. Briefly put, their message is this: âSmart people should run things, and most people arenât smart enough to qualify. But the country shouldnât worry as long as the really smart people like usâin other words, the technologically and managerially giftedâstay in charge. So donât rock the boat with a lot of useless noise from the deplorables.â
In effect, technology and its comforts are now our substitute horizon for the supernatural. Technology gets results. Prayer, not so muchâor at least not so immediately and obviously. So our imaginations gradually bend toward the horizontal, and away from the vertical.
Religion can still have value in this new dispensation by helping credulous people do socially useful things. But religion isnât ârealâ in the same way that science and technology are real. And if, as John Kennedy said, our main social problems today are practical and technical, then talking about heaven and hell starts to sound a lot like irrelevant voodoo. The Church of our baptism is salvific. The Church where many Americans really worship, the Church we call our popular culture, is therapeutic.
Let me put our situation this way. The two unavoidable facts of life are mortality and inequality. Weâre going to die. Andâhere Iâm committing a primal American heresyâweâre not created âequalâ in the secular meaning of that word. Weâre obviously not equal in dozens of ways: health, intellect, athletic ability, opportunity, education, income, social status, economic resources, wisdom, social skills, character, holiness, beauty or anything else. And we never will be. Wise social policy can ease our material inequalities and improve the lives of the poor. But as Tocqueville warned, the more we try to enforce a radical, unnatural, egalitarian equality, the more âtotalitarianâ democracy becomes.
For all its talk of diversity, democracy is finally monist. It begins by protecting the autonomy of the individual but can easily end by eliminating competing centers of authority and absorbing civil society into the state. Even the family, seen through secular democratic eyes, can be cast as inefficient, parochial and a potential greenhouse of social problems. Parental authority can become suspect because it escapes the scrutiny and guidance of the state. And the state can easily
present itself as better able to educate the young because of its superior resources and broader grasp of the needs of society.
Clearly our civil liberties and our equality before the law are hugely important premises for a decent society. Theyâre vital principles for our common public life. But theyâre also purely human constructs, and in a sense, fictions.
What Christians mean by âfreedomâ and âequalityâ is very different from the secular content of those words. For the believer, freedom is more than a menu of choices or the absence of oppression. Christian freedom is the liberty, the knowledge and the character to do whatâs morally right. And the Christian meaning of âequalityâ is much more robust than the moral equivalent of a math equation. It involves the kind of love a mother feels for each of her children, which really isnât equality at all. A good mother loves her children infinitely and uniquelyânot âequally,â because that would be impossible. Rather, she loves them profoundly in the sense that all of her children are flesh of her flesh, and have a permanent, unlimited claim on her heart.
So it is with our Catholic understanding of God. Every human life, no matter how seemingly worthless, has infinite dignity in his eyes. Every human life is loved without limits by the God who made us. Our weaknesses are not signs of unworthiness or failure. Theyâre invitations to depend on each other and become more than ourselves by giving away our strengths in the service of others, and receiving their support in return. This is the truth in the old legend about heaven and hell. Both have exactly the same tables. Both have exactly the same rich foods. But the spoons in both places are much too long. In hell people starve because they try to feed themselves. In heaven they thrive because they feed each other.
For all of its greatness, democratic culture proceeds from the idea that weâre born as autonomous, self-creating individuals who need to be protected from, and made equal with, each other. Itâs simply not true. And it leads to the peculiar progressive impulse to master and realign reality to conform to human desire, whereas the Christian masters and realigns his desires to conform to and improve reality.
I want to turn now in my last few minutes to what we need to do.
What Must Be Done?
Talks like mine today are always a mixed experience. In describing a hard time, the words can easily sound dark and distressing. Thatâs not my intention at all. Optimism and pessimism are twin forms of self-deception. We need instead to be a people of hope, which means we donât have the luxury of whining.
Thereâs too much beauty in people and in the world to let ourselves become bitter. And by reminding us of that in The Joy of the Gospel, his first apostolic exhortation, Pope Francis gives us a great gift. One of his strongest qualitiesâand I saw this at the World Meeting of Families in Philadelphiaâis his power to inspire confidence and joy in people while speaking candidly about the problems we face in a suffering world.
Serenity of heart comes from consciously trying to live on a daily basis the things we claim to believe. Acting on our faith increases our faith. And it serves as a magnet for other people. To reclaim the Church for the Catholic imagination, we should start by renewing in our people a sense that eternity is real, that together we have a mission the world depends on, and that our lives have consequences that transcend time. Francis radiated all these things during his time in Philadelphia.
If men and women are really made for heroism and glory, made to stand in the presence of the living God, they can never be satisfied with bourgeois, mediocre, feel-good religion. Theyâll never be fed by ugly worship and shallow moralizing. But thatâs what we too often give them. And the reason we do it is because too many of us have welcomed the good news of Vatican II without carving its demand for conversion onto the stone of our hearts. In opening ourselves to the world, weâve forgotten our parts in the larger drama of our livesâsalvation history, which always, in some way, involves walking past St. Cyrilâs serpent.
In Philadelphia Iâm struck by how many women I now see on the street wearing the hijab or even the burqa. Some of my friends are annoyed by that kind of âin your faceâ Islam. But I understand it. The hijab and the burqa say two important things in a morally confused culture: âIâm not sexually available;â and âI belong to a community different and separate from you and your obsessions.â
I have a long list of concerns with the content of Islam. But I admire the integrity of those Muslim women. And we need to help Catholics recover their own sense of distinction from the surrounding secular meltdown. The Church and American democracy are very different kinds of societies with very different structures and goals. They can never be fully integrated without eviscerating the Christian faith. An appropriate âseparatenessâ for Catholics is already there in the New Testament. Weâve too often ignored it because Western civilization has such deep Christian roots. But we need to reclaim it, starting now.
Catholics todayâand Iâm one of themâfeel a lot of unease about declining numbers and sacramental statistics. Obviously we need to do everything we can to bring tepid Catholics back to active life in the Church. But we should never be afraid of a smaller, lighter Church if her members are also more faithful, more zealous, more missionary and more committed to holiness. Making sure that happens is the job of those of us who are bishops.
Losing people who are members of the Church in name only is an imaginary loss. It may in fact be more honest for those who leave and healthier for those who stay. We should be focused on commitment, not numbers or institutional throw-weight. We have nothing to be afraid of as long as we act with faith and courage.
We need to speak plainly and honestly. Modern bureaucratic life, even in the Church, is the enemy of candor and truth. We live in an age that thrives on the subversion of language. And hereâs one example. âAccompaniment,â when Pope Francis uses the word, is a great and obvious good. Francis rightly teaches us the need to meet people where they are, to walk with them patiently, and to befriend them on the road of life. But the same word is widely misused by
others. Where the road of life leads does make a differenceâespecially if it involves accompanying someone over a cliff.
Hereâs another example: A theologian in my own diocese recently listed âinclusivityâ as one of the core messages of Vatican II. Yet to my knowledge, that word âinclusivityâ didnât exist in the 1960s and appears nowhere in the council documents.
If by âinclusiveâ we mean patiently and sensitively inviting all people to a relationship with Jesus Christ, then yes, we do very much need to be inclusive. But if âinclusiveâ means including people who do not believe what the Catholic faith teaches and will not reform their lives according to what the Church holds to be true, then inclusion is a form of lying. And itâs not just lying but an act of betrayal and violence against the rights of those who do believe and do seek to live according to Godâs Word. Inclusion requires conversion and a change of life; or at least the sincere desire to change.
Saying this isnât a form of legalism or a lack of charity. Itâs simple honesty. And there can be no real charity without honesty. We need to be very careful not to hypnotize ourselves with our words and dreams. The ânew evangelizationâ is fundamentally not so different from the âold evangelization.â It begins with personal witness and action, and with sincere friendships among committed Catholicsânot with bureaucratic programs or elegant sounding plans. These latter things can be important. But theyâre never the heart of the matter.
When I was ordained a bishop, a wise old friend told me that every bishop must be part radical and part museum curatorâa radical in preaching and living the Gospel, but a protector of the Christian memory, faith, heritage and story that weave us into one believing people over the centuries.
I try to remember that every day. Americans have never liked history. The reason is simple. The past comes with obligations on the present, and the most cherished illusion of American life is that we can remake ourselves at will. But we Christians are different. Weâre first and foremost a communion of persons on mission through timeâand our meaning as individuals comes from the part we play in that larger communion and story.
If we want to reclaim who we are as a Church, if we want to renew the Catholic imagination, we need to begin, in ourselves and in our local parishes, by unplugging our hearts from the assumptions of a culture that still seems familiar but is no longer really âours.â Itâs a moment for courage and candor, but itâs hardly the first moment of its kind.
This is why Maryâthe young Jewish virgin, the loving mother, and the woman who punches the devil in the noseâwas, is, and always will be the great defender of the Church. And so we can say with confidence: Holy Mary, mother of God, pray for us. And St. Cyril of Jerusalem, patron of bishops, be our model and brother in our service to Maryâs son, Jesus Christ.
So be it: Amen.
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