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The Sanctus: Joining Heaven’s Praise Through Active Participation

Mon, 05 Oct 2026 20:55:25 GMT

The Sanctus: Joining Heaven’s Praise Through Active Participation

Last Sunday at OLO, our PSR faith formation topic invited us to look more deeply at what the Church means by “active participation” in the Mass. This participation is far more than simply being present in the pews; it is the full, conscious, and active involvement of every baptized member of the faithful in the sacred liturgy, a responsibility and a right that flows directly from our baptism. When we enter the Mass, we are not spectators but participants in Christ’s saving work, joining ourselves to the prayer of the Church.

One of the clearest moments where this participation becomes visible is the Sanctus, proclaimed by the priest and people together after the Preface: “Holy, Holy, Holy Lord God of hosts.” This acclamation is not a pause before the Eucharistic Prayer but an essential part of it. The Preface leads us directly into this moment, where the entire assembly joins the praise of the angels and steps into the worship of heaven. In the Sanctus, our voices unite with theirs, lifting a single cry of adoration as we enter the holiest part of the Mass.

The Sanctus serves as a kind of heavenly wake‑up call, inviting us to recognize the mystery before us: worshiping the God whose glory fills heaven and earth. Pope John Paul II taught that the Church’s threefold “Holy” proclaims God’s supreme transcendence and perfection. These words come from Isaiah’s vision of the Lord enthroned in glory while the seraphim cry out, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.”

The Book of Revelation echoes this same heavenly worship. John describes the living creatures who proclaim God’s holiness without ceasing. The Mass does not reenact that vision; rather, our earthly assembly joins its praise to the unending praise of heaven. The Roman Missal’s Preface reminds us that we are united with the choirs of angels in singing God’s glory.

The Sanctus continues with: “Blessed is he who comes in the name of the Lord.” These words recall Jesus’ entry into Jerusalem and appear in Psalm 118. “Hosanna,” once a plea for salvation, became a joyful cry of praise. At Mass, this acclamation expresses both our longing for God’s saving help and our welcome of Christ, who comes among us in the Eucharist.

Because the Sanctus is the prayer of the assembly, it should never be treated as a performance. The Roman Missal directs that priest, and people ordinarily sing or speak it together. Whether sung or spoken, the whole assembly is invited to participate with one voice.

The next time you pray the Sanctus, pause inwardly over its words. We are not merely repeating a familiar text, we are praising the holy God, joining our voices to the angels, and welcoming Christ who comes to save us. At the heart of the Mass, the Church on earth lifts its voice in praise that reaches toward heaven.

Archbishop Fulton Sheen: A Modern Day Influencer of the Gospel

Mon, 28 Sep 2026 16:52:41 GMT

Archbishop Fulton Sheen: A Modern‑Day Influencer of the Gospel

A week ago, my wife Beth and I traveled to St. Louis to attend the beatification Mass of Archbishop Fulton J. Sheen. The celebration brought together clergy, religious, families, and thousands of faithful whose lives have been touched by his witness. Being present was a powerful reminder that holiness is not just a reality of the past. It remains alive and urgently needed in our world today.

As I stood among the over 50,000 who came to honor this remarkable servant of God, one thought kept returning to me: if Archbishop Sheen were alive today, he would be recognized as one of the most effective Gospel influencers the Church has ever known.

Long before social media transformed communication, Sheen mastered the art of reaching hearts through the media tools of his time. His Emmy Award-winning television program Life Is Worth Living attracted audiences of up to 30 million viewers each week, while his radio broadcasts reached millions more. Armed with little more than a chalkboard, a warm smile, and a compelling message, he made the Gospel approachable, personal, and hopeful. He did more than use media; he helped shape the culture.

What made him so influential?

First, Sheen saw media as a missionary field. Much like today’s evangelizers use podcasts, livestreams, and social platforms, he used radio and television to meet people where they were. He communicated with clarity, beauty, and a deep understanding of the human heart. His message was simple, yet profoundly meaningful.

Second, he communicated truth with charity. In an age when conversations often become divisive and harsh, Sheen’s approach remains refreshing. He did not seek to win arguments; he sought to win souls. He invited rather than condemned, encouraged rather than shamed, and drew people toward Christ through authenticity and trust. His influence was rooted not in controversy but in the peace and joy he radiated.

Third, his public presence was always grounded in mission. As National Director of the Pontifical Mission Societies, he inspired tremendous support for missionary work worldwide. His broadcasts were never about promoting himself. They were about building the Kingdom of God.

Pope Leo XIV recently reflected on Sheen’s legacy, calling him “a light of faith, hope, and love” whose evangelization touched millions including the pope himself as a child. That is the mark of a true influencer: someone whose witness lives long after the camera stops rolling.

As we celebrate his beatification and give thanks for his life, we are reminded that the world still needs modern‑day influencers of the Gospel. Sheen shows us how to do it with clarity, charity, courage, and joy. May his example inspire each of us to bring Christ’s light into every corner of our own daily lives.

Witnesses of Faith and Joy at the Beatification of Archbishop Fulton J. Sheen

Mon, 28 Sep 2026 16:49:43 GMT

Witnesses of Faith and Joy at the Beatification of Archbishop Fulton J. Sheen

As I mentioned in my Hey Deacon article, I was among 50,000 who traveled to The Dome at America’s Center in St. Louis on September 24, 2026, for the beatification Mass of Archbishop Fulton J. Sheen. The immense crowd, representing almost every U.S. state and several countries including Italy, Poland, and Brazil, reflected the global reach of Sheen’s preaching and the deep affection so many hold for him.

The Church’s presence was striking. Close to 90 bishops, about 1,000 priests, 1,600 men and women religious, and nearly 250 deacons joined the faithful in prayer. Families, parish groups, young adults, and longtime admirers filled the arena with many carrying rosaries or Sheen’s books, eager to witness this long‑awaited moment. Before the Mass started, many of the faithful participated in the Sacrament of Reconciliation and/or spent time in Eucharistic Adoration.

The liturgy was marked by beauty and solemnity. A procession of hundreds of clergy entered wearing vestments embroidered with “JMJ” (Jesus, Mary, Joseph), a beloved symbol Sheen wrote atop every page of his notes. Choirs and orchestra filled the Dome with hymns that lifted hearts and gave the vast space a sense of reverent unity. The beatification decree, proclaimed between the Penitential Rite and the Gloria, formally declared Sheen “Blessed,” affirming his presence in heaven as worthy of belief.

Several notable witnesses added depth to the celebration. Cardinal Luis Antonio Tagle, serving as papal delegate, presided at the Mass and read the apostolic letter from Pope Leo XIV. Archbishop Gabriele Caccia, the apostolic nuncio, concelebrated alongside dozens of bishops. Archbishop Timothy Dolan offered remarks on behalf of the Archdiocese of New York. Paul Cunningham, Sheen’s great‑nephew, read a brief biography during the liturgy. And in a particularly moving moment, James Engstrom, whose miraculous healing as an infant was accepted as the miracle for Sheen’s beatification, helped present a relic from Sheen’s remains.

Yet the most powerful witness came from the faithful themselves. Tens of thousands stood together in prayer, gratitude, and joy, revealing that Sheen’s mission continues to bear fruit. Their devotion testified that his call to bring souls to Christ remains alive, inspiring believers today to evangelize with courage and love. Here are a few pictures from the event. (Bishop Rice, 3 ^rd pic, headshot next to tabernacle.)

Charisms and Prayer: A Catholic Look at Speaking in Tongues

Mon, 21 Sep 2026 14:11:33 GMT

Charisms and Prayer: A Catholic Look at Speaking in Tongues

A couple of weeks ago, I was co‑leading an OCIA session on the theme of prayer: how we speak to God personally, the rich variety of prayer in the Christian life, and the beauty of our Catholic traditions. It was one of those evenings where the conversation flowed easily, and the Holy Spirit was truly at work among us.

As often happens when we explore the topic of prayer, someone eventually asks about the Church’s teaching on speaking in tongues. The question surfaces from time to time, especially because some Protestant communities, particularly Pentecostal denominations, hold that speaking in tongues is a sign that a person has been “baptized in the Holy Spirit.” That naturally leads to a deeper and important question: What does the Catholic Church actually say about this charismatic, Spirit‑filled gift?

The Catholic Church recognizes speaking in tongues as one of the spiritual gifts, or charisms, mentioned by St. Paul. These gifts are freely given by the Holy Spirit for the good of the Church, not as signs of superior holiness or as requirements for every Christian. The Church therefore neither rejects the genuine charism nor teaches that all Catholics should seek or possess it.

In Scripture, “tongues” can refer to different realities. At Pentecost, the Apostles spoke languages understood by people from many nations. In Corinth, however, St. Paul describes a form of prayer or inspired speech that was not understood without interpretation (1 Cor 14). The precise nature of each biblical instance is not entirely clear.

St. Paul provides the essential rule: charismatic gifts must serve edification, order, and charity. Speaking in tongues may be helpful in personal prayer, but in a public Christian gathering it should be accompanied by interpretation so that the community can understand and be strengthened. If no interpretation is available, the person should remain silent in the assembly and pray privately.

The Church also insists on discernment. A claimed gift must be consistent with Catholic doctrine, exercised humbly, and evaluated according to its fruits. Pope St. Paul VI taught that spiritual gifts must be tested according to fidelity to the faith, service of the common good, and charity. Whatever contradicts the Church’s faith cannot come from the Holy Spirit.

Speaking in tongues should therefore never become a test of whether someone has received the Holy Spirit. Nor should it be used to pressure people, attract attention, disrupt worship, or create divisions. The greatest gift is charity. As Pope St. John Paul II reminded us, St. Paul preferred gifts that directly build up the community and placed love above every other charism.

In Catholic prayer gatherings, this gift can be used when the pastor or prayer leaders judge it appropriate. The Church encourages openness to the Holy Spirit while also reminding us to remain grounded in good order and respect for those who guide the community. Extraordinary gifts are not something we try to force or chase after, and when they do appear, the Church helps discern whether they are genuine and how they should be used.

In short: the Church permits and respects genuine speaking in tongues, but it is neither necessary nor a measure of holiness. It must be guided by Catholic doctrine, ecclesial authority, humility, order, and love.

The Prayer of the Faithful: A Brief Refresher

Tue, 15 Sep 2026 00:29:43 GMT

The Prayer of the Faithful: A Brief Refresher

It may surprise you, but I’m not the only deacon who enjoys reflecting on and writing about our Catholic faith. A good friend of mine, Deacon Leon Suprenant, Director of the Permanent Diaconate for the Archdiocese of Kansas City in Kansas, occasionally writes his own column titled “Home in the Church.” A bit more professional sounding than “Hey Deacon!” Recently he published an excellent piece on the “Prayer of the Faithful,” and it offers a number of helpful insights. The following are the key takeaways I’d like to share with you.

Understanding the Prayer of the Faithful

The prayer goes by several names. Many of us grew up calling it the “Prayer of the Faithful,” but Church documents often refer to it as the “Universal Prayer.” You may also hear “General Intercessions,” “Common Prayer,” or, in older usage, “Bidding Prayers.” Whatever the title, its purpose is the same: the gathered community lifts its needs before God.

On Sundays and holy days, the Prayer of the Faithful follows the Creed. On weekdays, when the Creed is omitted, it comes after the Gospel and Homily. It is the final element of the Liturgy of the Word, the moment when we respond to what we have heard in Scripture by turning to God in prayer.

While not strictly required, the Universal Prayer is considered “desirable” by the General Instruction of the Roman Missal. A priest may occasionally omit it at a small weekday Mass, but it is always included on Sundays and major feasts.

The priest begins by inviting the assembly to pray, and he concludes the intercessions with a short prayer to which the people respond “Amen.” The intentions themselves, usually around six or seven, are announced by the deacon when present. Without a deacon, a priest, lector, or another lay minister may read them. At special liturgies such as weddings, funerals, or school Masses, family members or students often take part.

After each intention, the assembly responds, most commonly, “Lord, hear our prayer.” Keeping the response consistent helps the prayer flow smoothly, though occasionally a different refrain is used during seasons like Advent or Lent.

Intercessions at weekday Masses often come from a prepared booklet, while those for Sundays and feast days are usually written ahead of time. In parishes with a deacon, he often prepares the Sunday petitions, since he, like the pastor, is familiar with both the needs of the wider Church and the parish community. The Church asks that these intentions be brief, clear, and truly reflective of the community’s prayer. Their order also matters. They should begin with the needs of the Church, then move to public authorities and the world, then to those who suffer, and finally to the needs of the local community.

This structure ensures that our prayer is truly universal. We remember leaders, nations in crisis, and vulnerable people across the globe. At the same time, we lift up our parish family, those who are ill, our homebound, our children, and our local concerns.

Finally, the Prayer of the Faithful invites each of us to bring our personal intentions before God. When we promise someone, “I’ll remember you at Mass,” this is a beautiful moment to do so, responding to God’s Word with faith and trust.

The Quiet Beauty and Sacred Importance of Being an Altar Servers

Wed, 09 Sep 2026 17:14:06 GMT

The Quiet Beauty and Sacred Importance of Being an Altar Servers

In every parish, there are moments during the Mass when heaven feels especially close, moments of silence, reverence, and awe. Often, standing closest to these mysteries are our altar servers. Their ministry is quiet, humble, and easily overlooked, yet it is one of the most beautiful forms of service in the Church.

Altar servers do more than assist the priest. They help the entire parish pray. Their movements, posture, and attentiveness become a living reminder that the liturgy is not ordinary work but sacred worship. In a world filled with noise and distraction, altar servers model what it looks like to be still before God.

The Church has long recognized the importance of this ministry. Many priests first discovered their vocation while serving at the altar, drawn by the closeness to the Eucharist and the rhythm of the liturgy. Studies consistently show that a large percentage of new priests and religious once served as altar boys or girls. Something profound happens when young people stand near the mystery of Christ made present, faith deepens, reverence grows, and hearts become more open to God’s call.

But the beauty of altar serving is not only vocational. It forms character. Servers learn responsibility, teamwork, and the meaning of offering one’s best to God. They discover that details matter: the way a candle is carried, the way a book is held, the way one stands in prayer. These small acts of care teach a lifelong lesson. When we serve God, we give Him our very best.

Altar servers also enrich the prayer of the whole community. Their reverence encourages our reverence. Their attentiveness invites our attentiveness. Their quiet dignity reminds us that the Mass is not a performance but an encounter with the living God. When servers carry themselves with devotion, they help the entire parish lift its heart to heaven.

For parents, encouraging a child to become an altar server is a gift. It places them close to the Eucharist, gives them a role in the Church’s most sacred prayer, and helps them grow in confidence and faith. For adults, serving at the altar can be a powerful way to deepen one’s spiritual life and contribute to the beauty of the liturgy.

Our three Our Lady parishes are blessed by every young person and adult who serves at the altar. Their ministry is a quiet but radiant sign of faith. May God continue to raise up generous hearts who desire to serve Him with reverence, humility, and joy.

Lord Jesus, Thank You for the privilege of serving at Your altar. Help me to be reverent, attentive, and joyful. May my service draw others closer to You, and may my heart be formed by the mystery I serve. Mary, Mother of the Church, pray for me. Amen.

FYI. Our Lady of the Ozarks will have altar serve training after Mass, Sunday, September 20.

Sacred Labor: Labor Day, Saint Joseph, Dorothy Day, and the Gospel of Work

Mon, 31 Aug 2026 21:07:46 GMT

Sacred Labor: Labor Day, Saint Joseph, Dorothy Day, and the Gospel of Work

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Fundamentalist or Catholic? Clearing Away the Caricature

Mon, 17 Aug 2026 22:53:55 GMT

Fundamentalist or Catholic? Clearing Away the Caricature

When conversations about faith arise between Catholics and some Fundamentalist Christians, misunderstandings often surface quickly. Many Fundamentalists reject Catholicism not because they have examined the Church’s true teachings and found them wanting, but because they have been presented with a distorted version, a caricature of what the Church believes.

A caricature, by definition, exaggerates certain features while ignoring the whole picture. In art sketches, it might make someone’s nose comically large (i.e. Deacon Dan) or their chin impossibly sharp. In matters of faith, a caricature can be far more damaging, because it replaces truth with half‑truths or outright errors. Some Fundamentalists are taught, for example, that Catholics “worship” Mary or believe they can “earn” salvation. These claims miss the heart of Catholic teaching entirely. The Church honors Mary as the Mother of God, but worship is due to God alone. And salvation is always a gift of grace, received through faith and lived out in love.

One of my favorite theologians is Peter Kreeft. His analysis of this topic identifies seven major differences, not to divide, but to clarify. These distinctions help Catholics better articulate our own faith and engage others with charity and confidence.

First, Catholics and Fundamentalists approach biblical inspiration differently. Fundamentalists often stress the Bible’s divine authorship alone, while Catholics embrace its fully divine and fully human character, an incarnational view that mirrors Christ Himself.

Second, Fundamentalists hold to sola scriptura , believing Scripture alone is sufficient. Catholics treasure Scripture but also recognize Sacred Tradition and the teaching authority Christ gave the Church.

Third, Catholics and Fundamentalists differ in their understanding of the Church . For many Fundamentalists, the Church is an invisible fellowship of believers. Catholics see it as the visible and Mystical Body of Christ , both human and divine.

Fourth, Catholics live within a sacramental worldview , where God uses physical signs to communicate grace. Fundamentalists often see sacraments as merely symbolic, while Catholics see them as Christ’s own instruments of salvation.

Fifth, Catholics believe Christ entrusted real teaching authority to the apostles and their successors. Fundamentalists emphasize individual interpretation of Scripture, which can unintentionally foster conflicting doctrines.

Sixth, Catholics hold faith and reason together , confident that truth cannot contradict truth. Fundamentalists often prefer simpler, literal approaches to Scripture.

Finally, Kreeft notes that Catholicism is profoundly incarnational . God works through Scripture, sacraments, the Church, human reason, and history. Fundamentalism tends to spiritualize or simplify these realities.

Why do misunderstandings persist? Often because people learn about Catholicism from sources outside the Church: books, sermons, or media that present a simplified or hostile version of Catholic belief. Once this false picture is accepted, it becomes the “Catholicism” they reject.

As Catholics, we are called to be patient teachers and joyful witnesses. We can correct misconceptions gently, with humility and charity, remembering that our goal is not to “win” but to invite others to see the fullness of the faith.

So the next time someone says, “I could never be Catholic because…,” listen carefully. They may be rejecting a caricature. And you may have the privilege of introducing them to the real thing.

Catholics and Orthodox Christians: Shared Roots, Real Differences, and a Hope for Unity

Tue, 11 Aug 2026 15:50:00 GMT

Catholics and Orthodox Christians: Shared Roots, Real Differences, and a Hope for Unity

As we get ready to begin OCIA (Order of Christian Initiation of Adults) in a couple of weeks, one question always returns: How are Catholic Christians and Eastern Orthodox Christians alike, and where do we differ? We share a deep apostolic heritage and much of the same sacramental life with our Orthodox brothers and sisters, yet a few real theological distinctions remain. To give our new OCIA participants a clear starting point, I offer this brief reflection on our shared roots and the key differences that endure.

A Common Foundation

Both Churches trace their origins directly to the apostles. They profess the same faith in the Holy Trinity and in Jesus Christ as true God and true man. Both honor the Virgin Mary as Theotokos, the God‑bearer, and venerate the saints as holy witnesses who lead us toward Christ. Scripture and Sacred Tradition form the basis of faith in both traditions, and each celebrates seven sacraments as real encounters with God’s saving grace.

In a world where many have abandoned Christian belief altogether, this shared foundation is remarkable. Catholics and Orthodox stand together on the most essential truths of the Gospel.

How the Division Happened

The separation between East and West did not occur in a single dramatic moment. Over centuries, cultural distance, political pressures, and disagreements about authority slowly strained communion between the Latin‑speaking West and the Greek‑speaking East.

The year 1054, often cited as the moment of the Great Schism, involved mutual excommunications between Cardinal Humbert and Patriarch Cerularius. But the deeper rupture unfolded gradually, shaped by misunderstandings, wounded pride, and the slow unraveling of unity across generations.

Key Differences Remain

· Papal Primacy : The central issue. Catholics hold that the Pope, as successor of St. Peter, exercises universal jurisdiction over the whole Church. Ecumenical dialogues consistently affirm that papal primacy remains the root question behind most unresolved theological differences.

· The Creed: Catholics include the filioque clause (“and the Son”) to describe the procession of the Holy Spirit. The Orthodox maintain the original wording, emphasizing procession from the Father alone. This reflects broader theological emphases in each tradition’s understanding of the Trinity.

· Eucharist Sacramental practice : Catholics use unleavened bread, while the Orthodox use leavened bread. Orthodox Christians administer baptism, chrismation, and the Eucharist together for infants, while Catholics celebrate these sacraments at different stages of life.

· Purgatory : Catholics define it as a real state of purification after death. Orthodox Christians pray for the dead and affirm purification but do not define it in the same doctrinal terms.

· The Immaculate Conception : A defined Catholic dogma. The Orthodox honor Mary profoundly but do not articulate this doctrine in the same way.

Where Things Stand Today

Despite their differences, Catholics and Orthodox Christians share a deep love for Christ and a commitment to the apostolic faith. Dialogue between the two traditions continues today, with sincere hope that one day these ancient branches may be reconciled. By learning about each other with charity and clarity, we honor Christ’s prayer “that they may all be one.” – John 17:31

The Fourteen Holy Helpers: Powerful Intercessors in Times of Need

Tue, 04 Aug 2026 15:16:00 GMT

The Fourteen Holy Helpers: Powerful Intercessors in Times of Need

Two weeks ago, I wrote an article about St. Christopher, a third century martyr whose life attested to his faithful witness. While I mentioned that there is limited information about his life, he is remembered by the legendary story for carrying travelers and even the “Christ Child” across a dangerous river. He is the patron saint of travelers, and one of the “Fourteen Holy Helpers.” This brings me to this week’s article on some history behind these fourteen saints and the Catholic devotion connected to them.

The Fourteen Holy Helpers hold a distinctive and consoling place. They are a group of saints invoked together for their powerful intercession, especially in moments of illness, danger, and hardship. Their collective devotion arose in 14th century Germany during the devastation of the Black Death, when the faithful—facing suffering beyond human remedy—turned to heaven for protection and hope. During that time of fear and faith, these saints became trusted companions for Christians seeking God’s mercy.

Each of the Holy Helpers is known for a particular patronage rooted in their witness, miracles, or martyrdom. Among them is Saint George, the courageous soldier martyr; Saint Blaise, protector against throat ailments; Saint Erasmus, invoked for abdominal and intestinal disorders; Saint Vitus, patron for those suffering from nervous diseases; Saint Christopher, guardian of travelers; and Saint Catherine of Alexandria, a model of wisdom and courage for students and philosophers. The others include Saint Barbara (against sudden death), Saint Margaret of Antioch ( kidney diseases), Saint Denis (against demonic possession), Saint Cyriacus/Saint Elmo (deathbed temptations), Saint Acacius (headaches, agony of death), Saint Eustace (family troubles), Saint Giles (crippling illness), and Saint Pantaleon (lung diseases). Together they form a spiritual arsenal against both physical and spiritual dangers.

This devotion beautifully reflects the Catholic understanding of the Communion of Saints. Scripture reminds us, “Since we are surrounded by so great a cloud of witnesses, let us lay aside every weight” (Hebrews 12:1). The saints are not distant figures of the past but living members of Christ’s Body who intercede for us before God. The Catechism affirms this truth, “Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness” (CCC 956). Their prayers strengthen us, encourage us, and draw us more deeply into the life of grace.

While the Fourteen Holy Helpers are not part of formal dogma, their veneration is a cherished example of popular piety, a reminder that the Church’s devotional life is broad, rich, and rooted in centuries of lived faith. In Europe, their feast is celebrated on August 8 , honoring their witness and inviting the faithful to seek their intercession.

In turning to these saints, Catholics acknowledge that holiness is attainable and that the saints accompany us on our earthly pilgrimage. Their stories inspire courage, perseverance, and trust in God’s providence. As we reflect on the Fourteen Holy Helpers, may we be renewed in our confidence that the saints pray for us, walk with us, and lead us ever closer to Christ, our Divine Physician and unfailing hope.

Why a Eucharistic Congress Matters for the Life of the Church

Tue, 28 Jul 2026 15:50:04 GMT

Why a Eucharistic Congress Matters for the Life of the Church

Last Sunday after Mass in Forsyth, I offered a brief overview on how we might prepare our minds and hearts for the upcoming Diocesan Eucharistic Congress in West Plains on Saturday, August 14. I first set the framework for discussion through watching a brief four-minute video by Chris Stefanick from the 2024 National Eucharistic Congress.

Chris offered a striking reminder that resonated deeply with the tens of thousands gathered: “Christianity is a love story that must be told again and again.” His words captured the heart of the Congress and the purpose behind every Eucharistic gathering. He urged the faithful not to leave such an encounter unchanged, but to allow Jesus in the Eucharist to reshape their identity, renew their mission, and rekindle the joy of evangelization. The Eucharist, he emphasized, is not merely a devotion but the beating heart of the Church, the place where God reveals His love and sends His people forth with confidence.

A Eucharistic Congress is far more than a large gathering or special event. It is a moment of grace for an entire diocese. When the Church comes together around the Eucharist, she remembers who she is: a people formed, fed, and sent by the Real Presence of Jesus. The greatest fruit of a diocesan Eucharistic Congress is renewed communion with Christ in the Eucharist, which then transforms the life of the entire local Church, its people, its parishes, its ministries, and its mission.

Spiritual fruits emerge first. For some people, it is a rediscovery of the Real Presence not as an idea but as a lived encounter. Reverence deepens, devotion awakens, and hunger for the sacraments grows. Confession lines lengthen, prayer becomes more intentional, and hearts open to healing. A Congress re‑centers the diocese on the truth that the Eucharist is the “source and summit” of everything we do.

The Congress also bears communal fruits , strengthening the Body of Christ. Parishes that rarely interact suddenly pray side by side. Families, clergy, religious, and lay faithful gather as one. New friendships form, and the diocese begins to feel more like a single household of faith. Public processions and joyful gatherings become a quiet but powerful witness to the wider community.

There are also profound pastoral fruits . Priests, deacons, musicians, catechists, and volunteers return home with renewed zeal for beautiful, reverent worship. Congress themes spill into OCIA, youth ministry, adult formation, and sacramental preparation. Many dioceses see lasting increases in Mass attendance, adoration hours, and parish involvement. Shared prayer deepens fraternity among clergy and strengthens parish life.

From these springs forth missionary fruits . A Eucharistic Congress reminds us that the Eucharist sends us forth: Ite, missa est. People rediscover their missionary identity and begin to share their faith with joy. Vocations are strengthened, new ones begin to take shape, and outreach to the poor and forgotten grows naturally from Eucharistic spirituality.

Finally, the long‑term fruits endure well beyond the event. A diocese often experiences a lasting shift: a deeper sense of hope, a clearer identity as a Eucharistic people, and renewed confidence that Christ is truly with His Church. The Congress becomes a turning point, a moment the faithful look back on as the beginning of something new.

May our hearts be open to the graces God desires to give. May our love for the Eucharist deepen. And may Christ, present in the Blessed Sacrament, continue to unite, heal, and strengthen His people.

Is St. Christopher, the Christ-Bearer, still considered a saint?

Tue, 21 Jul 2026 02:34:19 GMT

A couple of weeks ago a friend of mind was having a ‘spirited’ discussion with a friend regarding the ‘saintliness’ of St. Christopher. His friend argued that St. Christopher is no longer considered a Catholic saint due to the lack of credible information surrounding his life. The timing of the question was quite good as St. Christopher’s feast day is on July 25, the same as St. James the Apostle. Now the rest of the story…

St. Christopher is one of the most beloved figures in Catholic devotion. A martyr of the third century, almost nothing certain is known historically about his life yet the Church has never stopped honoring him. A church built in the early 450s in Bithynia (modern-day Turkey) provides early testimony to his veneration, as does ecclesiastical evidence from the 500s and 600s.

The Name: His very name says everything. From the Greek Christos (Christ) and pherein (to bear), Christopher literally means Christ-bearer - a name that perfectly captures his legendary mission and his call to every Christian who venerates him.

The Legend: Christopher was a man of extraordinary size and strength who resolved to serve only the greatest master. He served a mighty king, then the devil himself but found both lacking in true courage. A hermit eventually pointed him toward Christ, instructed him in the faith, and baptized him.

Seeking to serve, Christopher stationed himself at a dangerous river crossing and carried travelers safely to the other side. One day, a small child asked to be carried across. With each step, the child grew unbearably heavy, as though Christopher bore the weight of the entire world. The child revealed Himself as Jesus Christ, the Creator and Redeemer, and the crossing became a moment of divine encounter.

His witness led to many conversions, which enraged the local pagan king. Christopher was imprisoned, tortured, and beheaded a martyr's death. Even in death, his blood miraculously cured the king's blindness, prompting his conversion.

Patronage: St. Christopher is the patron saint of travelers, motorists, sailors, pilgrims, and all who journey far from home. He is counted among the Fourteen Holy Helpers (a topic for a future article). His image was traditionally placed at church entrances, bridges, and city gates, a guardian for those setting out into the unknown.

Was He "De-Canonized"? No. After Vatican II, a commission reviewed the liturgical calendar and removed feast days of a number of saints whose historical record was more legendary than provable. But this was never a de-canonization. The Church cannot "un-saint" someone . Christopher remains a saint. His feast on July 25 may still be celebrated by parishes and by the faithful with enduring devotion to him.

The Deeper Truth: Christopher's story is more than a pious legend; it is a mirror held up to every baptized Christian. The raging river, the unbearable weight, the hidden presence of God in what seemed like an ordinary act of service, all of it speaks to the Christian life. Every soul is called to be a Christophorus: a bearer of Christ into the world.

He didn't know he was carrying Jesus. Neither do we, most of the time.

Christopher carried a stranger across a dangerous river and discovered it was Jesus. Where in your daily life might Christ be disguised as the heaviest burden you're being asked to carry?

“From Outward Appearance to Inward Conversion”

Tue, 14 Jul 2026 17:10:09 GMT

Bishop Rice’s homily highlights from last weekend’s Steubenville Youth Conference

Last weekend, I joined about 50 disciples from OLL, OLC, and OLO as we traveled to the Steubenville Mid-America Conference in Springfield. Together with more than 4,000 teens from across the Midwest, we gathered to encounter Christ in a powerful and life-changing way. The speakers were outstanding, Team Priest Fr. Fernando Camou’s personal witness was deeply moving, and Bishop Rice’s presence and preaching were both inspiring and challenging. It was a blessing to witness transformation unfolding in real time. With that in mind, I wanted to share a few key takeaways from Bishop Rice’s Sunday homily on the “Parable of the Sower.”

Bishop Rice opened his homily with a humorous but pointed observation about modern culture. He noted how obsessed the world has become with outward appearance; anti‑aging products, cosmetic procedures, filters, and even the endless search for ways to prevent hair loss. With a smile, he joked that men will try almost anything to keep their hair, and that society pours billions into staying wrinkle‑free and “forever young.” The teens laughed, but the bishop’s message was clear: we spend enormous energy trying to look good on the outside while often neglecting the far more important work of becoming good on the inside.

This contrast sets the stage for the heart of his homily. Bishop Rice reminded the youth that while the world is fixated on preserving the exterior, Jesus is focused on transforming the interior. He then turned to the Gospel of the day and invited the young people to consider the condition of their hearts. God, he said, is always sowing seeds of grace. The question is never about the generosity of the Sower, but the readiness of the soil.

He challenged the teens to ask themselves: What kind of soil am I? Are they rocky soil that receives God’s Word with excitement but quickly fades when life becomes difficult? Are they thorny soil, where distractions, temptations, and cultural pressures choke out spiritual growth? Or are they rich, fertile soil capable of bearing fruit “thirty, sixty, or a hundredfold”?

Bishop Rice emphasized that authentic discipleship cannot be passive or inherited. Faith must be chosen, nurtured, and lived intentionally. He urged the youth not to let the powerful experiences of the conference remain within the walls of the arena. He said, “If all of this stays here, then what was the point?” The true measure of the weekend is not the emotion of the moment but the transformation that follows once they return home.

He encouraged them to cultivate their hearts through daily prayer and challenged them to replace “look maxing” with “faith maxing” or “Catholic maxing.” In other words, he invited them to take intentional steps to deepen their interior lives: attending daily Mass when possible, spending time in Eucharistic Adoration, and praying the rosary. These spiritual practices keep the soil of the heart soft, deep, and receptive. Holiness, he reminded them, is not complicated; it is found in daily fidelity, small acts of love, and openness to God’s grace. Even the smallest seeds, when planted in good soil, can bear an abundant harvest.

His homily was both challenging and hopeful. It honored the powerful experiences of the weekend while calling the youth to a long‑term, life‑changing response. As they left the arena, Bishop Rice’s words echoed: the seeds have been planted, now it is time to grow.

A Moment of Clarity: The SSPX and What Catholics Need to Know

Mon, 06 Jul 2026 03:25:47 GMT

The past week brought significant developments concerning the Society of St. Pius X (SSPX), and it seemed appropriate to provide a clear account of what happened and why it matters to the Church.

Who Are They? The SSPX is a priestly fraternity founded in 1970 by Archbishop Marcel Lefebvre. It is known for its exclusive use of the Traditional Latin Mass and its rejection of several teachings of the Second Vatican Council, especially on religious freedom and the Church’s relationship with other faiths. For decades, the society has lived in tension with Rome, sometimes drawing closer, sometimes pulling away.

A History of Rupture. The major break occurred in 1988 when Archbishop Lefebvre consecrated bishops without papal approval. Under canon law, this act incurred automatic excommunication for him and the bishops he consecrated. Pope Benedict XVI lifted those excommunications in 2009 as a gesture of reconciliation, though the society remained outside full communion. In 2015, Pope Francis extended special faculties to the SSPX to allow its priests to validly hear confessions, and in 2017, he granted it faculties to allow its priests to validly celebrate marriages. Rome extended mercy at every turn.

What Just Happened? Despite direct warnings from the Vatican, the SSPX proceeded on July 1 with the consecration of four new bishops without a papal mandate. Pope Leo XIV personally appealed to them not to proceed. Vatican officials called the act “schismatic,” and on July 2 declared that the six bishops involved had incurred automatic excommunication and that SSPX clergy “are in schism and therefore must be considered schismatics.”

What Is This Really About? Many assume the conflict centers on the Latin Mass. It does not. The Church has repeatedly affirmed the beauty and legitimacy of the ancient rite when celebrated in communion with Rome.

The deeper issue is the SSPX’s rejection of the authority of the Second Vatican Council. The society argues that because Vatican II issued no new dogmas, its teachings need not be fully accepted. The Church firmly rejects this claim. Vatican II’s documents belong to the Church’s authentic magisterium, and Catholics owe them religious submission of mind and will. Love for tradition is good, but it cannot override obedience to the successor of Peter. Communion with Rome is essential to being Catholic.

Can Catholics Attend SSPX Masses? The Vatican acknowledges that attending an SSPX Mass does not automatically excommunicate a Catholic, provided there is no “formal adherence” to the schism. This means avoiding both internal agreement with the society’s rejection of Rome and external behaviors such as exclusively attending SSPX chapels. However, Catholics seeking the Traditional Latin Mass (TML) are strongly encouraged to find communities celebrating in full communion with Rome. They exist and they offer all the beauty of the ancient rite without spiritual risk. In our diocese, TLM is celebrated on Sundays at 8:00 am at the O’Reilly Catholic Student Center – Missouri State University.

The Door Remains Open. The Church continues to welcome those who wish to return. Any SSPX priest or faithful seeking reconciliation should reach out to a local diocese. The path back exists, and it begins with turning toward Peter.

"Where the bishop is, there is the Church." — St. Ignatius of Antioch