Month: April 2023

Easter Monday

Not Over Yet

A quiet melancholy usually settles over me on Easter Monday. And I blame the Church; She is brilliant in her liturgical theatrics: She sweeps us into the solemnity of the Last Supper on Holy Thursday, descends with us into the sorrow and profundity of Christ’s Passion and Death, then suspends us over Holy Saturday, until sundown. But that sense of suspension doesn’t completely vanish at dawn on Easter. There is a sense of relief, yes, but it is coupled with anticipation.

The same melancholy settles after Christmas day: the anticipation of Christ’s advent isn’t fully satisfied. And the readings of Advent prepare the Church for that reality. Though Christ came to earth incarnate, He will come again. We repeat this promise at each Mass: As we await the coming of our Savior, Jesus Christ.

It’s not just melancholy; there’s joy, too. But it’s a quiet joy, a joy of awe and wonder, a joy of things to come. It’s Mary Magdalen at the tomb, desperate to touch the risen Christ, but restrained, and instructed to, “Go!” Go, tell the disciples; go, share the Good News; go, make disciples of all nations. Celebrating Easter is a reminder that someday we will rest with Christ; we will touch Him, unhindered. The Triduum liturgies create that hunger for Christ’s triumph, for eternal rest and eternal communion.

Holy Saturday

Hands to Work, Hearts to God

There’s always an eery stillness to Holy Saturday, that day between Christ’s death and resurrection. It reminds me of the shock of grief after someone dies, when you’re aware that someone is suddenly absent, but it’s too new and fresh to be fully real. Their absence follows you like a shadow and time becomes theoretical instead of actual. Tasks of daily life become the track beneath your feet, carrying you from one task to the next, sometimes mindlessly.

On Holy Saturday there’s so much preparation that goes into an Easter celebration and feast that I have to make myself a list of what to do, otherwise I find myself feeling listless and unaware of time, like a pseudo-grief. This Holy Saturday, I find myself thinking of the myrrh-bearers, the women who, in their shock and grief, gathered oils and ointments to bring to the tomb. It must have been strangely comforting to clean his wounds and wrap his body in fragrant linen.

Just this past year, a dear friend of mine passed away quite suddenly. It was traumatic for her husband and children, and though they were with her in those last moments, there wasn’t much of a goodbye, not much opportunity for closure. The days that followed were beautiful: they prepared a pine coffin by writing notes along the inside and lined it with fabric and herbs. They prepared her body themselves and laid her to rest. They wept as they knelt in the dirt and planted flowers to adorn the final place of their mother’s body. They comforted her with song, drank in her death with their senses, then mourned with their tears and sweat.

As I learn more about trauma, I am more and more amazed at how God made us, how our body, mind, and spirit are intimately connected and affect one another, both for good and for ill. With strong emotions, especially grief and terror—which the disciples and women assuredly felt astutely on Holy Saturday—putting our hands to work and hearts to God is a way to actively pray and process.

In some small way, preparing food and filling Easter baskets so my family can enter into the joy and rest of Easter Sunday is prayerful and contemplative. There have been and will be greater moments when acts of service are less delightful and more important. The adult children of my friend who passed away had also, countless times before, completed acts of service with their mother in both joyful and difficult times. In the discipline of putting their hands to work and hearts to God, they were able to do what needed to be done with devotion and love when tragedy shocked them. Just so, the women who rose up and put their grieving hands to work in their darkest moment had done it thousands of times before in little ways when there was less at stake, and so were prepared to do something as difficult and powerful as prepare God for the grave.

Good Friday

by His wounds

I didn’t pick a word of the year for 2023. I can’t really call it a tradition yet, just something I did two years in a row at the behest of a friend. And while I scoffed at the idea originally, it was meaningful in the end. So I really did try to think of one for this year, but nothing stuck. Yet as Lent draws to a close, I think I’ve found it, the word of the year: wounds.

One of the reasons I was opposed to the idea of a word-of-the-year is that it seemed like a goal-setting mechanism, and that’s really not my style. Goals are anxiety-inducing, just threats of failure looming in the distance. I tend to do better with a day-by-day go of things, so I can go to sleep taking note of little victories and examining little failures. But the word-of-the-year is more like a sacramental, a mode through which Christ speaks to me. The year my seventh baby was born, the word was healing, and that year would reveal a path of healing I couldn’t have anticipated. The next year it was receptivity, and soon I was listening to the heartbreaks of my children, which set us on a road of discernment to relocating, something I couldn’t have imagined. And this year wounds have been the mode through which I’m learning to know myself, and this Lent, a mode through which Christ is revealing Himself.

Listening to Him through wounds has been very challenging. For a while, all I could hear was self-loathing, neglect, and despair. It cast a shadow over everything in my life. At times I thought I could retreat again, push it all back into the shadows and manage like I have for the past many years, but once a leviathan like that has been unleashed, it’s out. It will have its reckoning. All I could do was surrender to the time it would take to process and heal. In the meantime, facing the ugly and walking around with open wounds has been exhausting.

My reckoning with God has taken time, but has left me with significant moments of revelation. It was during the 33 days of consecration to Jesus through Mary that I first realized how distorted my view of Father-God was. It was at the confession-of-my-life where the priest opened that pandora’s box for good and allowed me room to express anger at God. He explained suffering to me in a way that I could understand, and inserted Christ as a light of hope into my darker memories. On my way to daily Mass a year ago, I suddenly was given an image of the Trinity with the words, “Everything I [Christ] am, God is. He has given me everything”. And just in the short time I’ve been in counseling, I feel like I’ve been able to organize feelings into right places, redirecting the anger I had towards God.

What has become increasingly clear over Lent is how well God knows me. That probably sounds silly– of course He does as my Creator. But I think there’s always been a self-protective front between myself and Him. There were parts I hid from Him, not completely on purpose. But He always knew what was there in the deep and waited for the right moment in my life to face those dark depths with me. And He hasn’t left my side.

At times Mass has been difficult, sometimes impossible to sit through. But a source of strength is the wounded, crucified, naked Christ on the cross lifted up for all to see. He leads the way in vulnerability, exposure, and suffering. This is what turned the heart of the thief on the cross. The thief shows us how to approach Good Friday: “He sees a Cross and adores a Throne; he sees a condemned Man, and invokes a King”*. Sometimes we want to turn this around and believe that Christ’s divinity made suffering beautiful, and Christ’s salvific work made the cross easy and light. But suffering is still terrible, the cross is still the way of death. But we’re no longer alone; our pain is seen and experienced by the Creator of the cosmos. We are on a cross beside Him, tempted to curse the day we were born, but strengthened by His fortitude in suffering and the look of love in His eyes as He suffers alongside us.

If I can know myself better through my wounds, and I can know Christ better through His wounds, then I have to believe that the only way to understand others better is through their wounds. It’s hard to watch others suffer, and I think sometimes out of our discomfort we try to fix it, fill the void with platitudes, and sometimes pretend it doesn’t exist. But here lies one of the beautiful mysteries about not just Good Friday, but Christ’s entire mission on earth: he dresses the wounds of others—both physical and spiritual—and is wounded Himself for all to see. There is no hurt unknown to Him, no wound too terrible to mend, no cry of the heart that escapes Him. It’s not simple, nor is it easy. It’s tiring and exhausting, requires a heroic amount of courage and patience. But He is all of that on the cross for us, showing us the way, ever before us.

*From The Seven Last Words, Fulton J. Sheen

Holy Thursday

navigating the priesthood post-2002

It’s Holy Thursday, the day we remember the last meal Jesus shared with His disciples. We remember that it was on this night that Jesus instituted the Eucharist, our shared meal of His Body and Blood.

It’s Holy Thursday, the day we remember that it was at the Last Supper when Jesus instituted the priesthood, by modeling a self-sacrificial life of service as He washed the disciples’ feet.

It’s Holy Thursday, and years of sexual abuse by clergy in the dioceses of Baltimore has been exposed. It’s all over the news. And God be praised it’s out. The only way to expel evil is to bring it to the light.

I wanted to write about the priesthood today, specifically how fortunate I have been to know priests striving to model Christ, struggling to be holier, humble in their office. I was going to write about scandals, Church wounds, and healing. And this news from Baltimore doesn’t change that, but makes it all the more necessary.

I came into the Church in the Archdiocese of Portland, Oregon in 2001, and the very next year in 2002, years of clerical sexual abuse and cover-ups were exposed. Bankruptcy soon followed. On the opposite coast in Boston, the same thing was happening, though on a much larger scale. We would move there in 2011 and see for ourselves the fallout: closed parishes, abandoned churches, diocese reorganization. The diocese of Seattle where we lived for a time had also gone through its own slew of scandals.

In all three of these archdioceses post-scandals, there were extensive steps required to volunteer, including background checks and training. When my husband worked as a youth coordinator at our parish, the background checks were actually useful in determining who could volunteer and who could not, and in one case just the mention of a background check scared away a probable offender. All these precautions are no guarantee, and how can we laypeople trust that necessary reform is happening in the seminaries? Sadly, there will still be predatory laypeople, monastics, and clergy, just as there are predatory coaches, teachers, and ministers (though predatory clergy is especially heinous). But I do believe the precautions have slimmed down chances, and hopefully prepared laypeople to watch for signs and suspicious behavior.

However. Oh, damn that however.

I am still shocked to see a lack of outrage and urgency in areas of the Church, both among laypeople and clergy. I am, right now, living in an area near a Catholic institution that refuses honesty and transparency about accusations against its beloved priests and brothers. I feel like I’ve stepped back in time, as though 2002 never happened, as though the Dallas Charter* was never created, as though scandal after scandal hasn’t rocked the Catholic Church.

As though they are untouchable.

It’s strange to have just moved from the Archdiocese of Portland, where reform is in active motion. When people hear “Portland” they think of the news from Covid lockdowns of rioting in the streets, the out-of-control homeless population, and liberal politics. Portland is so much more than that, and one of its treasures is the clergy. They aren’t all perfect (several years ago a Portland priest fled the country before he could be charged with criminal activity), and I’m sure there’s much I don’t know, but the priests I have known are joyful, struggling pilgrims. They’re openly struggling with holiness, openly asking for prayers, and preaching with humility. I think one of the reasons these priests are so obviously hungry for holiness is their shepherd, Archbishop Alexander Sample. One priest said to me once that as a priest, it’s easier to want to be a better priest when you have a bishop like Sample leading the way.

Not long before we moved away, some of my priest-friends had mentioned that during the Covid shut-downs of public spaces, including churches, Sample had been worry-laden. He had a conversion of sorts, realized wounds in his own spirit, and after seeking counsel and healing, his eyes were opened to the probable wounds of his priests, the men under his care. How could they offer Christ’s healing to the people of Portland when they themselves were so deeply wounded?

In a conversation I had with Bishop Sample before we moved away, he told me about how St. Therese had given him a sign that she was watching over his priests. He renewed his devotion to her, and entrusted his priests to her care. Then he began to do the work, making himself more available to his priests and having them attend retreats and seek counseling if needed. Wounds and healing became a part of the priests’ vocabulary in Confession.

It was an exciting time in the Portland archdiocese, and I was sad to move away from it, and even more sad to move to a place that lacks transparency, honesty, and humility when it comes to the abuse that has already been reported and actively suppressed. Take a clue from Portland. Confess. Repent. Heal.

It’s Holy Thursday, the day we spend our last moments with Christ before he is abandoned, condemned, and crucified. I will be thinking about the latest reports of abuse in Maryland; I pray the victims, and those affected by association, and the archdiocese can begin to heal. We all take the wounds of this crisis on ourselves, the Body of Christ, battered and bloody. Let it be crucified. And I hope the Archdiocese of Baltimore will rise with Christ and offer healing to its wounded members, as is happening elsewhere in the Church at this moment.

*The Dallas Charter is a comprehensive set of procedures originally established by the USCCB in June 2002 for addressing allegations of sexual abuse of minors by Catholic clergy. Read more about it HERE.

Want to pray for priests? Try This prayer by St. Therese of Lisieux.

Want to listen to a fascinating, heart-breaking, enlightening podcast about the abuse crisis in the Church? Check out some fine research, analylsis, and hope moving forward with the Crisis podcast.

Want to hear the story of a survivor? Check out Faith Hakesley.

Palm Sunday; a.k.a., sweaty-palms Sunday

Well, we did it. We parents survived a mammoth Lenten sacrifice: the Palm Sunday liturgy. Which, in the eyes of children, is tiresomely long and full of disappointment as they are told continuously that no, the palm branches are not for sword fighting your brother or tickling the person in front of us. And let’s face it, twisting a palm branch into a cross is one of the great Catholic mysteries.

It has gotten much easier over the years. Most of my children aren’t children anymore, and this year our toddler fell asleep during the penitential rite and didn’t wake up until communion, praise be Jesus. But hearing the musical cries and screams of children throughout the sanctuary reminded me of those sweaty Triduum liturgies when you have to trust that grace is real and somehow the prayers are passing through your ear canals and sticking somewhere in your consciousness.

If I could go back and give the younger-mom-me advice about wrangling children in Mass, I would say, “Girl, chill the eff out.” At the time, I thought I was teaching my children manners by insisting they sit still, kneel and stand when appropriate, remain mostly quiet. But looking back, I think it was 10% an attempt at parenting, but 90% a worry about being judged by others. It took several years to relax. Gradually, my husband and I both got used to spending time in the foyer or on the steps of the church, sometimes for most of the Mass. And even more gradually than that, we got used to not being angry the whole time we were in the foyer or on the steps of the church. We tried a rewards system, bribing, lecturing—and none of it worked. If anything, it made our kids loathe Mass. Eventually, we concluded that we would rather our kids wiggle and squirm, and come away with a give-or-take opinion about Mass, than hate it because they were constantly in trouble for just being a child.

Things settle. They figure out how to sit through Mass. And the younger ones learn from the older ones.

It was beautiful to hear the musical cries and screams of children in Mass today. I just kept thinking, “I feel ya kiddo. This is a long and strenuous Gospel to sit through.” It was also a rare year where I could close my eyes and—imagine this—pray and meditate along with the Passion. I’ve learned to treasure and appreciate those Masses, as they are few and far between.

As my children keep growing older (they do that), I am realizing that Mass will become contemplative for me once again. That time is coming. And while I’m looking forward to that, a part of me will mourn those crazy, sweaty Triduum liturgies with over-tired, hungry, half-crazed toddlers. I promise now, that when that day comes, I will look at a pair of young, frustrated parents and smile. I might even envy them. A little bit.