A new Church coming into being

Much of the news coverage over the last few days has circled around the end of lockdown. My sense is that there is a lot of weariness with social isolation among many people; and, from what I observe, there seems to be an increase of people out-and-about. I wonder whether more of us are finding ways to ‘stretch’ the rules a little bit.

On Sunday night, of course, we await an address from the Prime Minister, who it seems likely will announce some sort of easing of the restrictions we’re currently living under. However, what is perhaps becoming more slowly understood, is that this is unlikely to mean things getting back to ‘how they were before’; at least, not for a very long time.

It may take many months, if not years, before a vaccine emerges - if indeed it is possible, at all. Until then, there will be many people who will need to shield themselves from wider society. Some will want to return to a more normal life, but taking steps to manage risks. Significant changes to the lives we have known will be necessary, not just for those in ‘at risk’ groups, but for all of us, who by our choices could put others - especially those we know and love - in danger.

The changes coming to society at large will, naturally, profoundly affect the life of the Church. What follows are some purely speculative reflections, on what this may look like for the pastoral mission of the Church in England and Wales. It is perhaps worth emphasising, I am not here representing any organisation within the Church: these are purely personal reflections. I am not privy to any high (or low) level discussions in the Church or my diocese as to what the future might look like. 

A Smaller, Purer Church?
The idea that the Church in the future would be smaller in terms of numbers, but made up of more committed Catholics is one which has long been associated with Pope Benedict XVI. In fact, there is no evidence of him having spoken of this, but in some ways his choosing of the name Benedict has been seen as instructive. St. Benedict’s vision of monastic life saved Christianity in the West by preserving the Christian patrimony in small communities of monks, withdrawn in many ways from the world. This during a time when civil structures were breaking down, and much of the Church’s organisation with it.


Some commentators have tried to juxtapose this vision with that of Pope Francis, whom they associate with an evangelical vision of going out into the world to proclaim the Gospel to the margins. Anyone looking carefully at the things both Popes have actually said will see this comparison is not entirely accurate.

However, Popes’ wishes aside, in the life of the Church to come, in some ways we can, I think anticipate a shift into the direction of a ‘smaller, purer Church’.

My guess - again just pure a guess - is that we will not be able to resume ordinary Sunday Masses until some time next year. This means that the staple of parish life, and most people’s primary connection with the Church, will have been suspended for about a year - a long time in anyone’s book.  It would seem a reasonable speculation that during this time a portion of those who are more on the peripheries of our parish communities will have become even more detached, and maybe even have slipped away altogether.

In the meantime, it is, I think, likely, that within weeks we may be allowed to offer Masses in the presence of the faithful, but with tightly regulated congregations to allow social distancing. In an area with plenty of priests, willing to offer Mass frequently, this could (optimistically) mean that everyone who wants to could get to Mass once in the week. However, with space limited, it doesn’t take a genius to work out that attendance will be dominated by the most committed CatholicS, who are keen and organised enough to get themselves signed up for as many Masses as possible.

It is likewise possible that the ranks of the committed will be swelled by a certain number of converts, particularly lapsed Catholics, who might have been forced by the prolonged lockdown to think about the ‘bigger questions’ in life for the first time in a while. Some might well have made, under the influence of the Holy Spirit, quite a big interior, spiritual shift in this time, which when united to the celebration of Confession and Holy Communion could turn into a significant change of life. Converts, or reverts, really are different in many ways, from Catholics who have always faithfully practised their faith.

That these constituencies, present in every parish, might during this time move further apart means that the ‘feel’ of the parish, the needs/desires of the majority of its members and the direction of travel of the community might well be quite different than before the outbreak of this crisis.

Changing of the Guard

In every almost parish, the priest(s) gets an outsized portion of the credit for what goes on there. Many people’s experience of the parish often boils down to their experience of the clergy. Yet, for anyone even a little more closely involved in the life of the Church, it becomes clear that priests are heavily dependent on a team of lay (and often some religious) volunteers. The amount of time and effort given by faithful Catholics is often very humbling.

However, one of the challenges as the Church begins to resume some form of sacramental life is that many of the priests and people involved in the work of keeping parishes going will fall into categories which mean they must - or should - remain shielding (strictly self-isolating) from the Coronavirus for some time to come.

It is perhaps meaningful to say a word here in defence of the Bishops. I know many Catholics are desperately sad at the loss of access to the sacraments, and some rather irked at the decisions made by the hierarchy to close Churches. I really am sympathetic to this pain - and myself feel it vicariously. Nevertheless, I also feel some huge sympathy for the Bishops, responsible for the care of their priests - very many of whom are, because of age or illness, in a group which needs to strictly self-isolate at this time. Balancing the need to make the sacraments available again whilst avoiding exposing their brother priests to risks to their health (even their life) is not straightforward. Our episcopal Shepherds really do need our prayers.

Copyright Bill Nicholls

When Churches do reopen for Masses, it may well be that the priests available to do this safely will be many fewer than before. And they will likely find themselves supported by fewer or different lay people, in their work to get the parish going. Of necessity, many of the parishioners who give most time to volunteering are retired. These will be much more likely, therefore, to be self-isolating. If we are lucky, new people will come forward to take the places of those who cannot. Otherwise, those priests who are active can expect to be a lot busier than before.

Either way, what can be expected is that there might be a change in the usual faces which are seen ‘doing things’ in the Church. Priests who are healthier will be seen more often. New parish helpers will bring them certain changes and new ways of ‘doing things’. Even apart from social distancing, things will not be the same as before.

The Opportunity
I have observed over the years that people can broadly be divided into those who thrive on change and those who fear it. I fall very, very much into the former camp. Therefore, I do believe that that the coming changes - whatever they actually look like in the end - will offer real opportunities, if we are attentive to where the Holy Spirit is taking us.

One opportunity which I can foresee might emerge, is that gathering in smaller, socially distanced groups might, paradoxically, allow us to have more contact with one another. Standing at the back of a Mass with 300 people, the priest can barely exchange a meaningful word with anyone as they rush to get out at the end. However, seeing a similar 20 people probably at the same time each week, one will quickly get to know each micro-congregation. With far smaller numbers at Mass, there exists the possibility that in 20 or 30 minutes beforehand, a decent percentage might have the chance to go to Confession. And as the priest gets to know his micro-congregations, he could, if he is adaptable, begin to tailor is homilies to suit the more specific needs of the perhaps more committed Catholics (as discussed above) presenting themselves at Mass.

Furthermore, these smaller groups will likely come to know and recognise each more. Being together for the Liturgy builds community; but, as measures are gradually eased, there will hopefully emerge opportunities for these groups to build up a social relationship, too.

The possibility of more Catholics going to Confession, receiving more targeted formation in homilies and supporting one another socially in living the faith is a really enticing one. You may say I’m being unrealistic - but please, allow a young priest to dream.


It has become something of a cliche to say that the world will never be the same after Covid-19. Yet, it is true. Historians will one day describe and explain all sorts of changes in the world as being the result of what happened in 2020. We, however, are present day actors. What that future looks like depends on what people in our day decide to do in response to new circumstances. As Christians, the Church of tomorrow is, to a very great extent, in our hearts and in our hands. Let us be ready to grab hold of the opportunities that will present themselves, and claim them for Jesus Christ.

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5 Tips for Making a Better Confession

 As we have been reflecting in recent posts, there is undoubtably something of a crisis in the practice of the Sacrament of Reconciliation. The numbers of people choosing to celebrate this Sacrament seems to be in decline, and yet it really is central to the effective practice of the Catholic Faith. In the last blog pieces, I have attempted to reflect on some of the background things that a Catholic can do to grow in their appreciation of this sacrament.

Today’s piece, however, focuses on what we can do to make the actual Confession itself a more positive, life-giving experience. This Sacrament is an encounter with Christ - each and every time - which means that Grace is communicated to us. Nevertheless, there are practical things that we can do, which will make that Grace more fruitful in our souls. Below are five simple tips.

1. Examine your conscience well. You can check out my previous posts for help with this one. However, it really is axiomatic that your Confession will only be as fruitful as your examination of conscience beforehand: so really give some time to this. I say this, particularly, if you are out of the habit of going to Confession - make sure you do a really thorough examination of conscience to really ‘lay it all out’ before the Lord and His Mercy to cover it all with His Redeeming Blood. 

   

   Fr. James Bradley

2. Write down what you want to say. This is not obvious for a lot of people and yet it will be quite transformative, if you have never done it before. The confessing of sins can be an uncomfortable by its very nature, but when you’re put on the spot and simply expected to talk in a monologue, it is very possible for the mind to ‘go blank’ or to forget things. Having made a good, detailed examination of conscience, I cannot recommend highly enough, writing down what you want to say. It will make the actual, practical experience of confessing much, much easier.
3. If you’re wondering, ask questions. Confession is primarily a forum for receiving forgiveness for sins. However, it can also be a really important - totally confidential - place for asking some of those difficult moral questions with which you may be struggling. If you’re not sure whether something is a sin, don’t just guess - your immortal soul is not worth taking risks over. More than that, though, asking some pertinent questions about your moral or spiritual life will enable the priest to be much more helpful to you in offering some spiritual guidance.
4. Choose your priest. Not all priests are the same, we each have our own foibles, temperaments and characters. It is OK to seek out a priest to whom you feel more comfortable bearing your soul and in whose advice you might feel more genuine confidence. There are times, many times, in the spiritual life when we just want the anonymous experience of turning up at a queue and going to get our sins absolved by any priest. Yet, there are also times, important times, when we need a bit more than that - perhaps a deeper conversation about the underlying issues behind our sins, or perhaps to make a confession of some serious things; and, when you’re in that place, it really is OK to seek out the right priest for you at that time. Get in touch, make an appointment. I can guarantee he’ll be delighted to help you.
5. Pray before and after. God gives the gift in Confession. But He also gives the gift of receiving the gift. Our reception of this Sacrament should be surrounded in prayer for the Grace to do it well. Pray for the Grace to really see the sins He wants to turn your gaze towards in examining your conscience. Pray before the Confession for the Grace to be open in confessing and in receiving the advice. Pray for the priest. And pray afterwards in thanksgiving to God and for the Grace that this encounter would bear fruits of holiness in your relationship with Him.

Help!! I’m a dissenting Catholic [follow-up question]

Hasn’t Church teaching on homosexuality changed? An interesting follow-up to a reader’s question about changes in doctrine.

Photographer: Steve Rhodes

In response to yesterday’s Blog-piece a reader posed the very interesting question, as follows:

As always very helpful. But also, as always, questions are raised by something as thoughtful as this. Mine is whether there are any examples of something which the Church would have regarded as a sin in the past, but not today? And I suppose this would be linked to the issue of the Development of Doctrine. For example, would a Catholic in the 19th century have been told by the Church that a homosexual inclination was by definition sinful? Today, this is not the position of the Church, but was it once? I'm sure there are other examples. Is this a change of mind or a development? I would have thought it was possible to argue that, over time, the Church's understanding of what constitutes a temptation to sin has changed, and that Catholics in the past who would have been encouraged to feel 'guilt' are not so encouraged today. And that's not just an issue of 'liberalism' or laxity in morals, but because scientific and psychological understanding has increased. But maybe there is no change from the early Church. I have always wondered whether Matthew 23: 1-12 is not a warning to us today as much as in the past: "They tie up heavy burdens and lay them on men's shoulders, but will they lift a finger to move them."

May I first of all say ‘thank you’ for an incisive question, and one which cuts to the heart of the issue.

The answer will be found in drawing a clear distinction between the ‘official teaching’ of the Church - that which is found in definitive teachings in documents of the Magisterium, and what we may call ‘common teaching’ - which is the attempt by fallible ministers and lay Catholics to communicate the official teaching of the Church in all sorts of ways; homilies, books, catechism classes, courses etc. etc. etc.

Among those things which are definitively taught ‘officially’ by the Church, there have been no changes; and this includes in the moral teaching of the Church, which is grounded directly in the revelation to the Jewish people in the Old Testament (especially the 10 Commandments), and perfected through the teaching of Our Lord. Thus, the Church’s teaching on homosexuality can be shown to be well established among the pre-Christian Jews, who were noteworthy in the ancient world for not engaging in same-sex relationships, which were common in Graeco-Roman society. This was likewise received and affirmed by the early Christian community, most notably by St. Paul - but importantly, there is no evidence of it being questioned or debated by the Fathers of the Church, most of whom were not from a Jewish cultural background.

Thus, where a teaching, either of the Faith or of morality, has been taught definitively and consistently throughout Christian history, it must be understood to flow from Divine Revelation - and therefore, cannot be changed because it cannot be incorrect. We may grow or deepen in our understanding or appreciation of it, but we can never, authentically, come to the conclusion that God was mistaken. God doesn’t make mistakes.

People, however, do make mistakes. And people can look at things through the prism of their own experience, which is where ‘common teaching’ comes in. In their attempts to make God’s teaching accessible to others, priests (Popes & Bishops?), parents, teachers, Christians are inclined to simplify, analogise and embellish that teaching using their own personal, historical and cultural references. In this way a certain amount of teaching can become loaded with personal, historical, societal and cultural prejudices.

The Church has never officially taught that homosexual feelings are wrong. She has consistently taught that homosexual activity is wrong. However, in their zeal to communicate and live that teachings, at many points in history there have been cultural taboos and personal prejudices surrounding people with homosexual tendencies. Priests, religious teachers and ordinary Christians were not immune from this, and therefore, it would not be surprising if some of this showed up in their attempt to communicate what the Church teaches.

Hopefully, today, a Christian struggling with a homosexual orientation would find a more compassionate pastoral response than might have been the case a century ago. In many ways this will be the fruit of the growth in human knowledge - remember psychology as a science is very new. The Church always celebrates growth in authentic human knowledge, and we must also remember that the Church is a sure guarantee of theological revelation only; everything else is outside her expertise. But, because Christ needed us to know Him and His teaching without error, we can be sure that when the official Church teaches definitively on Faith and Divine Law,  which is Her field of competence, She knows about that which She speaks!

Help!! I’m a dissenting Catholic

Steve Rhodes

My apologies for the delay in furthering the thoughts on examination of conscience. It has been a busy weekend. However, hopefully, you may have had a little chance to begin thinking through the importance of this spiritual exercise, and perhaps have even checked out the links to some of the examples of good, formal examinations of conscience.

If you did, it’s very possible that you may have come across something that you didn’t know was a sin, and this may have come as a bit of a surprise. Now, depending on what it was, which may have surprised you, your response would have been one of three.

1. If you have discovered something that you do not do is a sin -  you should be affirmed in not doing it.
2. You may, though, have discovered something you do is a sin. In which case you either:

                     A. Decide to make an effort to stop doing it.
                     B. Decide to carry on doing it anyway.

In a simplified form, these are the basic possibilities.

Doing it my way

It is an unfortunate reality that in the modern Church, many Catholics seem to have found themselves in the situation of 2.B. In the latter part of the 20th Century, the Church in Western Europe did a very poor job, pastorally, of teaching some of the practical aspects of Christian morality; and this, at a time when society at large was rapidly departing from the Judeo-Christian tradition in its ethical mores. Consequently, some Catholics grew up, adopting as part of their lifestyle ways of living that - while ‘just like everyone else’ - were contrary to the teachings of Jesus Christ and His Church. Often, they did this without really realising it. When, later on, some of these discover that what they are doing is sinful, the thought of changing the pattern of a lifetime is too much to handle, and so they decided to carry on anyway.

I have full sympathy with honest people who are in this situation. They were let down by pastors in the Church who were too full of the new ideas of the age which swept through the Church in the post-60s period. Bad ideas have victims, and these are the victims. Nevertheless, I must insist that if we discover something in our life is contrary to God’s law, as revealed in Christ Jesus and handed on through the Church, then it is spiritual suicide to simply ignore it and carry on regardless.

The Church is our only source of knowledge as to who Jesus is and what He taught. When our Lord ascended into heaven, He left no written instructions, only a community of disciples, led by 11 remaining Apostles, with Peter as the designated head (cf. inter alia Luke 22.32). The reason that you or I today can become disciples of Jesus Christ, is because that original community handed the faith on across the world and down through the centuries. But for this, we have no access to the teaching of Christ. If the Church makes mistakes, then we have no certainty about anything in the Christian religion.

The New Testament came later. Scholars debate how much later, but certainly not for some years after our Lord’s Ascension. Even then, the books that are included in the New Testament were determined by the Church -  a number of those floating around at this period were excluded. Thus, the Scriptures rest on the authority of the Church. If the Church makes mistakes, then the New Testament may contain error.

The central doctrines of Christianity were defined on the authority of the Church, through Church Councils. The dogmas of the Trinity, the Divinity of Christ, the Humanity of Christ, the Divinity of the Holy Spirit, the Divine Motherhood of Mary, the Sacraments etc. etc, etc, all rest the certainty that the Jesus, through His Holy Spirit, prevents the Church from making mistakes about these things. If He doesn’t, then we can be certain about none of these things.

Which leads me to main point. To reject a teaching of the Church about faith and morals is a very serious thing, because it essentially means I am rejecting the only source of knowledge I have of Jesus Christ; which effectively makes it impossible to be a follower of His. In effect, I am saying that I know His teaching better than the Church - but on what is that based? The Church teaches nothing without looking back to the ancient teachings of the Faith, her 2,000 year tradition of theology worked on by some of the finest minds in human history, rooted in mystical union with her Saviour. What makes me believe that I know better, that my way is better?

• Some people may say that they accept the teachings on matters of faith - but it is simply the moral teachings that they cannot accept. However, the Church’s moral teaching is often far more deeply established in the ancient JudeO-Christian revelation than some of the more ‘recent’ teachings, such as the Divinity of Jesus Christ (defined as a Dogma in A.D. 325)

A Catholic Alternative to Dissent

Dissent doesn’t make logical sense of our faith. It hollows out our connection to the Church and leads us down our own path, rather than the path along which Jesus calls us. Nevertheless, the challenge of finding oneself struggling with a particular moral teaching of the Church is real, and in many cases painful. What follows are the key steps for an honest Catholic, who wants to face up to that painful challenge.

1. Do not ignore it. It can be very tempting simply to forget about an inconsistency which exists in our moral lives. I just carry on. However, it will wear away my faith in the end. As Fulton Sheen put it: “if you do not live what you believe, you end up believing what you live.” This is not an honest way of living - and it is not the way that Jesus, the Way, the Truth and the Life, desires for us.
2. Speak to someone about it. The Catholic tradition has a long history of spiritual direction, seeking guidance from an experienced Christian for help in the spiritual life. The genius of this practice is that putting our struggle into words shines the light of truth and integrity upon the inner struggles of our souls. It is the Devil, the father of lies, who wants us to keep these things bottled up. If I am struggling to understand a Church teaching or how it applies to my life, it is crucial to seek out a good priest, religious or experienced, mature Catholic and ask them for their help. They’ll be delighted.
3. Form your mind. The modern world has very successfully formed all of us with a certain amount of liberal ideology. Thus, when the something in Church teaching rubs up against that ideology, it can be easy to have a ‘knee-jerk’ reaction that ‘I cannot accept that’. However, as Christians we are called to have “the mind of Christ” (Philippians 2.5), and whatever else He may be, there is literally no evidence that He is a 21st Century western liberal. As I said before, the Church teaches nothing without reasoning it out at length, based on authoritative sources. If I am struggling with a particular teaching, an important question is -  do I really understand why the Church teaches this? If I don’t I am not making an informed decision.
4. Pray about it... a lot. The experience of doubting a Church teaching is a painful experience. Yet, it can also be a spiritually fruitful experience, if we will let it be graced. If I am struggling with whether something constitutes a sin in my life, this has clear bearing on my relationship with God. Problems in relationships need to be talked through and worked through. If both parties do this, though, the relationship comes out stronger. God is willing... am I? 

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A Good Examination of Conscience: Key to fruitful Confession

Pope Francis hearing confessions, Esteban Munilla

In yesterday's post I began reflecting on the importance of the Sacrament of Confession - and, in particular, the necessity of practising it regularly, to draw from it the spiritual fruit. However, today I want to go back a stage and explore the essential preparatory work for a good Confession, namely an examination of conscience.

The examination of conscience is a little exercise in the spiritual life, yet one which plays a crucial part. Since it is so small, my suspicion is that a lot of the time it is taken for granted that everyone knows how to do it. In the current climate in the Church, though, such things really shouldn't be assumed.

At its most basic level, an examination of conscience simply means taking some time to consider when and where I may have sinned and fallen short of the glory of God. Usually, this means considering a specific period of time, for example the time since my last confession, or, perhaps, the day that has just gone by. Indeed, these are the two most important periods to consider for reasons which I will explain. However, it is good to point out here the obvious point that unless I have worked out where I have sinned and fallen short of the glory of God, my use of the Sacrament of Confession will be fairly stunted. This sacrament applies Grace liberally to the areas of our lives which we open to Him for healing. If we don't know where those places are, though, then we cannot open them to Him, which means the fruits of the sacrament are, to a great extent, missed. The sins will be forgiven - but the deeper fruits of conversion will probably not appear.

Making a good examination of conscience is a skill. Like most skills, it is one we get better at if we practise it regularly and it is one which becomes easier with regular practice. Again, like other skills, it may take us quite a lot of time when we begin, but as we become used to it, it takes less time. This is why the two periods mentioned above are important. At an earlier stage it is important to give a lot of effort to the examination of conscience before Confession, but as time goes by, the heavy lifting can be done by a short examination of conscience at the end of the day.

Before Confession
When it is time to make a sacramental Confession again, a person should allocate some time in the 24 hours beforehand to do a good examination of conscience. If this is something you have never done before (or for a long time) I would strongly (really strongly) urge you to consult a written examination, which consists of a series of questions about the moral life [see below for some examples]. Spend some time going through these questions, considering whether you have fallen into any of the things asked about.

TOP TIP: In a safe place make some written notes. It makes it MUCH easier in the confessional.

Most important is to identify whether you have committed any serious sins. That is to say, if you have committed any sins which are:

1. Concrete acts or omissions against the 10 Commandments (in the widest sense);
2. Which you knew that you were doing;
3. And which you freely chose to do.

If you find you have committed any of these, then you need to go to Confession before receiving Holy Communion again. Once in the confessional, you confess these sins, telling the priest what the sin was and how many times you did it - to the best of your memory. If you find you have committed a serious sin, don't panic! God's Mercy delights in forgiving you your sins, and if you respond properly in bringing it to the sacrament of mercy, then Grace can really enter in and transform this/these falls into real occasions of renewal in your life.

Others sins which are not so serious, should also be examined in your preparation for confession. These will likely be very numerous, and impossible for you to name by kind and number. Here it suffices to explain more generally how you have sinned. This is still important and worth doing,  because it helps to to make progress on the spiritual journey.

Progress in the Spiritual Life

Roughly speaking, the spiritual journey towards holiness will pass through the stages of overcoming:

• First, Serious or Mortal Sin: sin which is a fully conscious, free rejection of God's Will. 
• Second, Venial Sin: sin which is a less conscious or less than fully free rejection of God's Will.
• Third, Imperfections: the more deep seated wounds to our nature, which are not strictly sinful, because we don't will them, but which can lead us back into sin.

An early convert will likely have to spend some years fighting against serious sins. However, if he or she stays close to the means of Grace (prayer & the sacraments), then eventually Grace will triumph and the person will move past his or her particular serious sins; but, then his or her attention will be instinctively drawn more towards overcoming the areas of venial sin. The soul will have come closer to God, and so standing in the light of His truth, will be more aware - and sensitive - to the smaller sins. 

Moving further up and further in to the spiritual life the Christian will then begin to win more victories over even venial sin in his or her life; but this, in turn, leads to a greater awareness (having come even closer to God's radiant glory) of the deeper levels of imperfection in his or her soul. Being aware of this, the Christian can then begin to expose even this to Grace, such that healing can be experienced at a quite deep level.

Therefore, it is normal over the course of a lifetime for our use of the Sacrament of Confession to change and become deeper as we grow in self-knowledge of our sinful state. Here, can perhaps be seen the reason why we need to keep at the process of regular examination of conscience and going to Confession.

Nightly Examination of Conscience

Every Christian should spend a few minutes at the end of each day examining his or her conscience. I often recommend to people to spend 3-5 minutes finding three things to thank God for in the day and three things for which to apologise. Again, my top tip is to make some notes in a secure place, especially of the latter.

As a Christian becomes adept at making an examination of conscience, it will no longer be necessary to go through a long written list of questions in preparing for Confession. Having done it many times before, he or she will be aware of the difference sins there are - and particularly aware of the kinds of sins he or she tends to commit. It will remain good practice to revisit a formal examination once or twice a year, but once a person has moved beyond committing serious sins, and is consistently only finding venial sins to confess, then greater weight can be put on the briefer nightly examination.

I would contend that if this is done consistently, and helpful notes have been made, then when the time comes for confession, the penitent will have at his or her disposal a very good picture written down from which to make a thorough, honest and sincere confession.

Failure to prepare is preparation to fail. Of course, in a sacrament properly celebrated, Grace always succeeds to some extent. However, the sacraments are exponentially more powerful, where we have prepared for God's Grace. If your preparation for Confession has been a little lacklustre in the past, I urge you to revisit this: I promise, in a year's time you will be amazed what Grace has done!!

Examinations of Conscience

One based on the 10 Commandments and the Catechism

One based on the Seven Deadly Sins

A classic examination, plus a slightly more abstract one

A Sacrament that needs repeating

“I’m a Catholic, born and raised. One thing I don’t believe in, though, is Confession. I mean, what sins do you think I commit - I’m just an old man sitting around by myself?” Such is a vague paraphrase of something a gentleman I met said to me, recently. Probably, it roughly corresponds with the way quite a lot of Catholics feel about the ‘forgotten Sacrament’. And yet, it’s such a pity, because it means so many people are missing out on an extraordinary means of growth in their spiritual life.

Perhaps it is worth stating a key secret. The Sacrament of Confession (or Reconciliation) is extremely powerful, but it works by repetition. The act of repeatedly examining our consciences and confessing our sins to God through the mediation of His priest has a number of important effects.

1. It motivates us to do something about the sins we are repeatedly confessing.
2. It makes us more aware of the deeper layers of sin in our souls.
3. It makes us humble (which is a prerequisite for Grace to really take hold of our lives).

Let’s Rewind

If we go back some decades in the Church, we fairly quickly get back to a world where Catholic practice looked quite different. While the faithful were very devout in their attendance of Sunday Mass, receiving Holy Communion was a much rarer thing, perhaps monthly, or even less frequently. Reception of Communion would almost always have been preceded by receiving the Sacrament of Confession, which meant that a serious practising Catholic would have experienced Confession much more regularly than is the case today.

Having a regular pattern meant that many might have had a regular confessor: a priest to whom they normally made their confession. Whilst this needn’t have been an especially personal relationship, over time the priest and penitent might build a certain familiarity with each other, where the confessor was able to give a certain amount of meaningful direction to the penitent, to help him or her grow in the spiritual life. Even where this was not the case, however, the fact of regularity in confession meant that problems presented in the spiritual life could be addressed much earlier on, before they got ‘out-of-hand’. And perhaps most importantly, it ensured that people did not receive Holy Communion whilst in a state of serious sin, which is a disaster for any soul.

Therefore, whoever receives [the Sacrament of the Eucharist], expresses thereby that he is made one with Christ, and incorporated in His members; and this is done by living faith, which no one has who is in mortal sin. And therefore it is manifest that whoever receives this sacrament while in mortal sin, is guilty of lying to this sacrament, and consequently of sacrilege, because he profanes the sacrament. (St. Thomas Aquila’s, Summa Theologiae III, Q. 80, Art. 4)

The modern practice, however, has largely separated spiritual direction from the Confessional, and to a great extent restricted it to those in training for the priesthood or religious life. Many lay people are then left going to Communion at every Mass, but receiving the Sacrament of Confession much less regularly - if, dare I say it, even at all.

Missing out
If that sound like you, I want to say - you’re missing out. Confession is such a life-giving and soul-strengthening experience. It is a source of immense Sacramental power, when it is done properly. That is to say when it is preceded by a proper examination of conscience and practised regularly.

I am increasingly convinced that the reason so many Catholics are missing out, is simply because they have forgotten how to do it, and then forgotten why to do it. And then, before long, like the gentlemen to whom I was speaking, they have stopped believing in this fundamental tenet of our faith.

Therefore confess your sins to one another, and pray for one another, that you may be healed. The prayer of a righteous man has great power in its effects. (James 5.16)

Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.” (John 20.21-23) 

"Individual, integral confession and absolution remain the only ordinary way for the faithful to reconcile themselves with God and the Church, unless physical or moral impossibility excuses from this kind of confession." There are profound reasons for this. Christ is at work in each of the sacraments. He personally addresses every sinner: "My son, your sins are forgiven." He is the physician tending each one of the sick who need him to cure them. He raises them up and reintegrates them into fraternal communion. Personal confession is thus the form most expressive of reconciliation with God and with the Church. (Catechism of the Catholic Church, 1484)

And so what I want to focus on in this week’s the Blog, is looking at how we make a good confession. I will firstly go back to basics and look at the role and place of the examination of conscience in the spiritual life. I will then look at formation of conscience. Then, finally, I will look at practical ways to get the most out the celebration of the sacrament itself. Do check back tomorrow ... and click ‘follow’ if you want to stay up-to-date.


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Homily for Divine Mercy

Above is my homily for Divine Mercy Sunday, taken from the Holy Hour we had on Sunday afternoon. The full Holy Hour, including the sung chaplet and examination of conscience is available on the St. Anselm's streaming page.

The Examination of Conscience from the Holy Hour is now available. Please note, I have not finished putting in all the references, yet; but, you are free to have a look as it is. My intention is to write a series of Blog pieces focussing on how to form our consciences, and how to do an examination of conscience. If you have any questions about these topics, or, if you think anything is missing from this examination of conscience, do get in touch and let me know - it will be helpful to  form the discussion in the coming few articles.

As I mentioned during the Holy Hour, while there are no general Confession times available at the moment, priests are still permitted to hear Confessions. Therefore, if you aren't in a category of strict self-isolation, and you need access to this sacrament, do feel free to contact the clergy.

Some good news in the Church

Amidst the full scale news coverage of Coronavirus, last week, probably the most important Catholic news story of the year was almost entirely missed in the mainstream British media. Cardinal George Pell of Australia, who two years ago was sent to prison for sexually assaulting two teenagers, had his conviction quashed by the Australian High Court. It was a unanimous decision of the seven Justices.

Pell's conviction was routinely touted in the media as that of the most senior Catholic churchman to be convicted of child abuse offences. And yet, for those of us who had followed the case it was simply extraordinary. Overwhelming evidence was presented in Pell's defence, that showed with multiple alibis that neither the Cardinal - nor even the complainant - could have been in the place where the offence was said to have happened or at the time was alleged to have taken place. He was convicted of abusing two choirboys, and yet one of them, who died years before this case was brought, had told his mother that he had not been abused. After the first jury failed to reach a decision, the second found a guilty verdict on the basis of the testimony of one claimant - against all the other evidence. No doubt the media witch-hunt to which Pell had been subjected for a long time played a significant part.

Last week, during Holy Week, no less, the Australian High Court corrected this miscarriage of justice.

Below is an interview with Cardinal Pell. I offer it as a remarkable example of someone who has been through so much, and yet does not betray bitterness or anger for what he has suffered. This is an old man who has suffered for his service of the Church and for his faith, and yet he speaks in a way which is real, honest and peaceful.

The journalist who is interviewing him is not a Catholic, but he has, for some time spoken out against the untenable nature of Pell's conviction.

What is God saying to you?

It's a serious question. What is God saying to you at the moment?

God speaks to his people in a number of different ways. Firstly, He speaks to us all in a universal way through Divine Revelation. From the earliest days of civilisation, He began revealing Himself to the people He would form as His chosen people - Israel. When the fullness of time had come, He brought this Revelation to completion in the person of Jesus Christ, God-with-us. Finally, in the latter days, this Revelation is entrusted to His Holy Church, who preserves, explains, interprets and announces God's Divine Message in every age until Christ returns. So, in a very real sense, God is always speaking to us through the teaching of the Church; handed on in Scripture, the Liturgy, the official teaching documents, traditional devotions, authentic theology, writings of the saints, etc. etc.

However, universal teaching can speak to us only in a way that is very general. Yet, God desires to have a relationship with each of us, which is also personal and individual. This is where the life of prayer comes in. Whilst the Bible does teach many things in a universal way, its message can, and should, also be received in a personal way by individual followers of Christ. When we allow ourselves time and space to sit with the living Word of God, we will often find that it resonates with us on an interior level. With spiritual growth, we can learn to hear the voice of God speaking to us in this. (I have written about this at some length in the past elsewhere.) In a similar way, the profundity of the Liturgy or the depths of the writings of a great saint speak in a universal way to the Church - but their greatest value is in when a believer hears God speaking directly to himself, through these sacred channels.

There is, though, a third way in which God speaks directly to us - and that is through the circumstances of our lives. Almighty God, Creator and Redeemer of all that is, is certainly very much in control of the events of our lives; and therefore, the circumstances in which we find ourselves are - to a certain extent - an expression of His Will for us.

That, of course, has to be laden with a heavy caveat. Human sin has introduced much into this world which is flat contrary to the Divine plan. Pain, suffering, death; injustice, sadness, even despair - these things are not what God wants for us. However, since we have brought them into the world, freely, God is not simply going to take them away. He is far too great a respecter of human freedom for that. What He has done, instead, is to take those things and sanctify them. By embracing the Cross, Jesus Christ entered into all those things which we find at the depths of the human experience, and transformed them into the very stepping stones to Heaven, if only we will follow Him.

In Romans 8.28, St. Paul teaches us that "diligentibus Deum, omnia cooperantur in bonum" - for those who love God, all things unite for the good. That is to say, that whatever the circumstances of our lives, even in dark circumstances, if you love God, then He will be working things together for some greater good. What we must remember, though, is that the good from God's perspective - His eternal standpoint - is always going to be primarily your holiness and your salvation.

Which brings me back to the question. What is God saying to you at the moment? Either in your prayer? Or through your circumstances? Or, more ideally, through a combination of both?

When life is thrown upside down, there is often the rare opportunity to see life and our own selves from a new perspective. A chance to learn something new about who we are, what we're like, what matters to us - or, more likely, to what have we attached ourselves. This is valuable. In the spiritual life self-knowledge is golden.

As we grow closer to God, the light of His Truth shines on our souls more radiantly. An inevitable consequence of this, is that we see ourselves - our strengths, our weaknesses, our fragility and our brokenness - with much greater clarity. This is absolutely essential, because unless we see this, God is not able to sanctify our merits and heal our fragmentation. However, if these things remain hidden from us, and if we remain slightly afraid of what we might discover about ourselves, then it can cause us to draw back from God. If we are not at peace in the depths of our souls, then it is instinctively frightening to come closer to one who can only shine light on the darkest corners of our being.

Therefore, God often uses the circumstances of our lives as opportunities to cause us to grow, and in particular to grow in an awareness of ourselves. This in turn, produces the fruit that we are enabled, mysteriously, to go forward in the life of contemplative, personal prayer.

But... to really benefit from the full fruits of this, we have to do a little bit of work. We have to be being attentive to what God is showing us through the circumstances in which He allows us to be placed ... and we have to plough that into our experience of prayer.

All of us have had our lives, to some extent, turned upside down recently. This means we should all have had an opportunity to see something new about ourselves. If you haven't, give some time to reflecting on it. If you have, make sure you talk to God about it in prayer.


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The Lonely Curate muses again

It feels like quite a long while, since I last wrote a piece for the Lonely Curate Blog. As you may

imagine, it has been quite a busy week for me. I began Holy Week with two days volunteering at the St. George’s Hospital, Chaplaincy, before returning to St. Anselm’s mid-week, where I came home and found Frs. Will & Mebrate very much in the flow of preparations for the Easter Triduum. It has been a bit of an adventure for us, digging out all of the different things necessary for the Holy Week liturgies. St. Anselm’s normally has a small army of Church helpers and volunteers, and it soon dawned on us priests, that we didn’t really know where lots of the things we needed were kept. I have always been very grateful for the parish sacristans in the various Churches I have worked at, but it was a salutary reminder of just how much the liturgy is very definitely a partnership between priest and people, each putting their hearts into the worship of God.

Which is why this year really has felt very strange. Celebrating these most solemn liturgies with so few people has been a very odd. It really was a blessing, I think, for the three of us priests, to have, at least, each other. My heart really did go out over this weekend to those priests who are on their own in their parishes, and have had to do all of this alone. But, of course, when one celebrates the official worship of the Church, one is never actually alone. 

Almost daily over the last few weeks, I have offered Missa solitaria - a Mass offered by a priest, without the assistance of any minister. It is not something I would ever choose to do per se; ordinarily I much prefer to have, at least, a server to make the responses. But the necessity of the circumstances has made it a practical reality of life. 

As a priest, the most important thing I do each day is to offer the Holy Sacrifice of the Mass. In the Mass, the priest in the most obvious way participates in the priestly mission of Jesus Christ. In his very person, the priest at Mass unites heaven and earth; drawing down the Bread of Angels, to the earthly altar at which he ministers. Then, in consuming the offering, his humanity becomes united with the Humanity and Divinity of Jesus Christ - and Jesus Christ is made a little bit more present in the world than He was before the Mass began. As Padre Pio put it: “[t]he earth could exist more easily without the sun than without the Holy Sacrifice of the Mass.”

Thus, for a priest, the offering of the Mass is always a public event. He always carries his people, his community, his country, even the whole world as he ascends the altar steps to Calvary; there, to make present once more the perfect offering to the Father. And what I have discovered praying the Mass by myself - which has one advantage of meaning I can take my time - is that one strangely becomes more conscious of the public dimension of what one is doing. The angels and saints are gathered and present. And increasingly I am conscious of the praying Church present, too.

It has been a very moving experience to read the messages from the faithful, and to be stopped in the street by people wanting to say ‘thank you’ for the live-streamed services we have offered. It is wonderful to know that so many people have been touched by being able to connect to the liturgy remotely. However, it is also a reminder for me of the spiritual life of prayer that goes on away from the Church. In a real way, this all flows through the Mass, as well.

The Mass really should be for each one of us the source from which our spiritual life flows out, and the end to which it returns. For most Catholics, this is the weekly experience of the Sunday liturgy. But even though a physical separation now - temporarily - exists, let us try and keep that reality in the forefront of our spiritual minds. Your prayers are dependent on the quiet, spiritual work of priests behind closed doors drawing down the mercy of God through the one perfect Sacrifice of Calvary. But, the spiritual energy which we rely on for this, is the prayerful activity of the Body of Christ, which is the Church. This synchronicity within the Christ’s Body is the key to the way that God has organised the spiritual economy - which is a theological way of saying “your spiritual life supports mine - and visa versa.” Even though it is harder for us to see now, it is still true.  

As we head into ‘month two’ of lockdown, let us remember, we all of us still have a role to play in the keeping the Church going during this time. It is still very much a partnership between priest and people, each putting their hearts into the love of God.

For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For by one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. 

For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would be the hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the organs in the body, each one of them, as he chose. If all were a single organ, where would the body be? As it is, there are many parts, yet one body. The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” On the contrary, the parts of the body which seem to be weaker are indispensable, and those parts of the body which we think less honorable we invest with the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. 

But God has so adjusted the body, giving the greater honor to the inferior part, that there may be no discord in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together. Now you are the body of Christ and individually members of it. (1 Corinthians 12.12-27) 

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Easter Sunday Homily

Homily for Holy Thursday - Mass of the Lord’s Supper

'Coronavirus will not overcome us': the Queen's Easter message

Confession: The Key that unlocks our hearts

In this midweek sermon, Fr. Peter discusses the woman who anointed our Lord’s feet with ointment, and cleaned them with her tears and her hair. Juxtaposing her devotion with the behaviour of his host, Our Lord utters the important teaching - ‘he who is forgiven little, loves little.’ Here is reflected upon how this important teaching can touch us in our spiritual lives.

If you found this post helpful, you may like to revisit the 5 Steps to Renew your Relationship with God.


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Isn't the Church an essential service?

Quotefancy.com 

In common, I suspect, with quite a lot of people, these days of seclusion from the world have become an occasion for me to visit social media sites, much more than I have ever done before. Facebook, in particular - which I hardly ever used to looked at - has now become a regular part of my internet browsing. It often provides an easy means of communicating with friends and family, but, in a lot of ways, I suppose it is just about feeling like I am still in touch with the world. It is interesting to get a sense of what other people are thinking, just at the moment.

Whilst perusing, yesterday, I saw a post by my former moral theology professor, Fr. Dylan James, citing an article from First Things, which poses a very serious question: what have we done by allowing Church to become a 'non - essential service'? Another post on Facebook showed a photo of a Church with an empty carpark, next to a Walmart supermarket where the carpark was full.

Among priests at this time, there is an inevitable gnawing thought - when all this is over, will my congregation come back? Or will they all be out of the habit of coming to Church, having learned over this period that Church is not essential?

Teresa of Avila, Ulm, Germany, David Monniaux (photographer)

The answer, of course, is 'yes' and 'no'. Yes, there will inevitably be some who will drop off the edge of the Church community in this time; others, still, who may have to continue self-isolating, long after many have gone back to 'life as normal'. But, on the other hand, no; we will not have lost the majority of our people to indifferentism or 'private religion'. In the communication I have had with the faithful during these last days - both through parish communication and through visiting the hospital - I have been very touched and moved by the extent to which people's longing for their Church has been deepened in this time.

However, we must be under no illusion - the Church community that gathers together again in a few "[w]hoever does not increase decreases. I hold that love, where present, cannot possibly be content with always remaining the same." (St. Teresa of Avila, Interior Castle, The Seventh Dwelling, chapter 4.)
weeks or months time, will be different. Either the Christians who gather together will love God more, or less, for

This places an awesome responsibility on each one of us to ensure that we keep our hearts focussed on growing in love for God, at this time. But, it also creates a challenge for the Church. If Catholics rise to that responsibility, will that not mean that they learn to nourish their faith independently of the organised the Church? Surely, that too would result in them not coming back when all this is over?

Well, that really depends on one thing: whether the People of God have deeply appreciated that love for God = love for the Eucharist. In the end, the reason we gather as a community is a little bit to do with supporting one another, it is partly because God tells us to (cf. Exodus 20.8-11, Hebrews 10.25, Catechism of the Catholic Church, 2176), but mostly because it is there that we encounter Jesus - Body, Blood, Soul and Divinity - in the Eucharist. Our relationship with the Eucharist is the substance of our relationship with God. And this is why Sunday Mass is essential for us.

The fact that we have had to close our Churches has placed Catholics in a situation of spiritual famine. If people do really experience it, as such, the result should, however, be a growth in longing, an increase in desire and a change in relationship and reverence for that spiritual food - both now, and indeed, please God, when that famine is ended. In the end, the measure of the spiritual fruitfulness of this time will be whether the faithful return with a deeper love and reverence for the Body of Christ. Will people come back genuflecting a little more carefully, taking greater care in receiving the Body of Christ, and making a real effort to purify their consciences in Confession, before approaching this august sacrament? Will they pause before resuming reception of Communion, or, will they wander back casually, as if nothing had changed in the meantime?

As a priest, I can but wonder what is going on in the hearts of my parishioners. I can hope, and I can pray; but, in the end it is in their hands, and the power of God. And, on some level, even when the Church resumes her normal practice, I may never really know what went on in their hearts in this time. But, there is one thing I would be able see...

Bishop Stickland of the Diocese of Tyler, U.S.A. put out a challenging tweet recently:

If the end result of this time is to make Catholics start to share the amazing gift of the Eucharist, then, even as a priest, I would have to say that this pause in essential service really had been worth it, after all!

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Rule #5 - Be patient with yourself; God is.

We are now well into the second week of lockdown, and the consensus seems to be that we'll be here for a while. All the evidence seems to be that people are now, by and large, coming to terms with the new reality. Acceptance is beginning to set in... but one wonders for just how long?

On some level, it almost seems too obvious to say that what is called for now is patience. But this seemed the obvious place to conclude this series posts on the Five rules for a Spiritually Healthy Self-Isolation. As I have explained in former articles, this rather unique period in our country can be one that is extremely spiritually fruitful - if we will let it be. But, to a very great extent, that is going to be down to us. As individual Christians, we are now going to have to take a very personal responsibility for the nourishment and growth of our spiritual lives, throughout this period. I hope that the 5 rules I have offered give something of a guide as to how to do, just that:

Rule #1 - Have a Rule (Part 1) (Part 2)

Rule #2 - Do Something

Rule #3 - Listen to what God is try to say to you

Rule #4 - Be careful what you put in your mind

As a priest, in this time separated from his flock, all I am really able to do is to pray for the people to whom I am sent to minister, and hope that they are flourishing spiritually. Inevitably, one imagines that - away from the flock - some will wander after the lure of worldly things. However, the great hope is that the many will be striving to stay close to God, striving for holiness, even when separated from the normal means of grace in the sacraments. If you are reading this, then I suspect that you are; perhaps you are even trying very hard to follow the spiritual rules set out above. 

And therefore, my message to you, today, dear reader, is simply this: be patient with yourself; God is.... patient with you, that is. You may be trying your very best to implement a spiritual rule, or to stay away from unhelpful media; but, don't be too hard on yourself if it doesn't come together all at once. Grace doesn't work like that. Grace builds on nature, and natures grows strong over time.

When we are trying to move forward in the spiritual life, patience plays a number of very important roles.

1. Patience represents a real participation in the Cross of Christ. Our word 'patience' comes from the Latin passio, which means 'enduring' or 'suffering' - as in the Passion of Christ. It is a suffering for us to desire to be spiritually perfect, or at least spiritually better, and yet not be. In this small and important way we can unite our suffering to that of Christ (cf. Colossians 1.24)
2. The fruit of patience is humility, and this is, perhaps, the reason God doesn't grant us spiritual progress all at once. God has our salvation most in view, and He knows that what threatens it the most is our pride, our self-reliance; and if spiritual advancement came all to easily, there is a genuine danger that spiritual pride would be the result. In the end, we must each learn the same lesson as St. Paul - that God's grace suffices (see below).
3. The good news is that patience makes desire grow. The more we have to wait for grace, the more we desire it, and indeed the more purely we desire it. In the end, God is drawn to hearts that long for Him alone (see yesterday's post). By making us wait, God is also making us ready to receive Him - so that He can give Himself to us all the more when the time is right.

If you are implementing a spiritual rule and everything is going well for you at this time - then great; thanks be to God. If you are trying, but it isn't going so well, however, then the most important thing I can say is keep going. 

Growing spiritually is a lot like growing physically. If you exercise regularly, you get fitter and stronger. If you lift 25kg in the gym one day, the next time you'll life 27kg and the next time 30kg etc. Likewise, as you start to establish a spiritual rule, it will become easier from day to day, week to week. You might not manage it all to begin with, but quietly, growth will be taking place - because any effort to come closer God does not go unnoticed by Him, or unused by Him. However, just as, if the weight lifter took two weeks off, he would go backwards in the weight he could lift, so to will we go backwards spiritually, if we just stop making the effort. Therefore, the golden rule is always to keep plodding on patiently - leaving God to worry about our progress. If He can be patient, so can we be.

And in the end, we need to be gutsy in believing that as long as we have done what a frail, weak creature can do - the rest really is up to God's grace. Only He can get us to Heaven; but, the Good News of the Gospel, is that we know He wants that even more than we do!!

"And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated. Three times I besought the Lord about this, that it should leave me; but he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me." (2 Corinthians 12.7-9)

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