Mental Health: Is Wearing Our Heart on Our Sleeve Good for the Soul? 

Comment:

News commentators are enjoying dissecting the ITV documentary interview with Prince Harry and his wife, the Duchess of Sussex, generally known as “Harry & Meghan”, in which they both speak very openly about the negative impact of their royal public life on their mental health. 

 The reaction from viewers has been mixed.  Given that they are able to travel the globe at taxpayers’ expense, and use the camera and thick column inches in newspapers to lecture us all not to do the same (in the interests of saving the planet), there has been lots of criticism along the lines of “hypocrites”. 

However, whether true or not, that’s not the purpose of this discussion. We can all be hypocrites on occasion.   Right now, we are much more interested in the growing custom within once “stiff upper lip” British society, of just about everyone – royal or not – wearing their hearts on their sleeves and claiming poor mental health at every turn.

The following point was made in conversation with a friend on the topic earlier today:  what, at one time, a Catholic would have offered up in silent prayer for the sake of his/her own soul, and the souls of others in spiritual danger, is now considered a matter for counselling and/or medication.  Stress, anxiety, depression, you name it, there seems to be an increased sensitivity, to the point of hyper-sensitivity in many, if not most people, for – more often than not – trivial/no good reason.  Lamentably, that includes Catholics.  Surely, Catholics should be living on a rather higher level – notwithstanding that there will be, of course, those with genuine, diagnosed, mental health illness.

Or is the above assessment a bit too hard? Harsh, even?

11 or 16 – What’s The Best Age To Receive The Sacrament of Confirmation?

ImageMy   dear brothers and sisters in Christ

I   have decided that, from now on in the Archdiocese of Glasgow, the   Confirmation of baptised children will take place around age 11 when children   are in P7, their final year of Primary School.

This   decision was motivated principally by pastoral concerns. It seemed sensible   to prolong the period of sacramental initiation of baptized children to give   parents a longer time to accompany their children through the reception of   the sacraments and to make the best of the efforts of Catholic teachers and   parish catechists. I felt too that Confirmation will mean more to children   who are a little older. And I imagine that most people would agree that it   will be spiritually more satisfying to celebrate Confirmation at Mass when   the newly-confirmed children can receive our Lord in Holy Communion as the   centre and high-point of their sacramental life.

It   is also very helpful that the new RE Syllabus for our Catholic schools, This   is Our Faith, fully allows for children to receive the Sacrament of   Confirmation at P7, P6 and P4, with age-appropriate learning. In fact, the   material on Confirmation for P7 in This is Our Faith is of a very high   order. Our P7 Children and their teachers will thus be able to access the   appropriate material within the very syllabus which is currently being used   in our schools.

So,   I would envisage that the Mass of Confirmation will be celebrated each year   in P7 in the time from Easter until around the Feast of the Sacred Heart   (usually mid-June). Since the bishop is the ordinary minister of Confirmation   (and since I love doing Confirmations!), I will celebrate as many of these   Confirmation Masses as I can. Since at the moment we have 90+ parishes, I   certainly will not be able to do them all, and Parish Priests will obviously   be delegated to celebrate Masses of Confirmation, as they are now for the   Rite of Confirmation.

So   the next “season” for the Confirmation of baptized children in the   Archdiocese of Glasgow will be in the final term of school year 2017-18,   which gives us 4 years to prepare for this small change to our sacramental   practice for baptised children, and we should be able to put all the   practical arrangements in place in that time.

The   timings of First Confession at P3 and of First Holy Communion at P4 remain   unchanged.

Having   heard the Council of Priests on this matter, and having consulted many people   – priests, parents and teachers – I am confident that this new arrangement   for Confirmation, which I have seen in practice, will enhance our efforts to   transmit the faith to our children and young people, and to evangelize   families, parishes and school communities.

Yours   devotedly in the Lord,

†Philip Tartaglia
Archbishop of Glasgow  (Click on photo of the Archbishop for source).

Comment: this is a welcome restoration of the “older” age for Confirmation – but would 16 be even better? If young people had to opt to be confirmed at 16, would not that put paid to the criticism that they are only following the religion “imposed” by their parents? Or are there other – more important – considerations to be taken into account? 

Adulterous Unions: “Pastoral Concern” Euphemism For “Acceptance”?

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Rome, Italy, Dec 18, 2013 / 02:02 am (CNA/EWTN News).- The Catholic Church must reach out to Catholics who are divorced and remarried to let them know they are welcome even if they cannot receive the sacraments, several theologians have noted.

Sean Innerst, theology department chair at Denver’s St. John Vianney Seminary, said he hopes to see “interesting and creative responses” to help those who are divorced or divorced and remarried and believe themselves to be outside of the Church.

“They might be in a life situation which means they can’t receive Communion, but that doesn’t mean they can’t darken the door of the church,” he told CNA Nov. 5.

“It’s just inconsistent with the gospel for people to feel they’re excluded because they’re in a situation that’s tragic and complicated and they can’t currently sort out.”

“We need to have some pastoral responses to these situations where we don’t simply allow people to drift away because they’ve made serious mistakes, because the culture has led them in this direction,” Innerst emphasized.

“We need to go out and find these people and help them to know they have a place in the Church.”

Archbishop Gerhard Ludwig Müller – head of the Vatican’s Congregation for the Doctrine of the Faith – reaffirmed in an essay republished in L’Osservatore Romano in October that Catholics in irregular marital unions after divorce cannot receive Holy Communion. He underscored, though, that it is “imperative” to show “pastoral concern” for them
(Ed: it would help if someone would spell out what this means in practical terms.)

However, many Catholic bishops in Germany have said they intend to give Holy Communion to divorced and remarried Catholics, despite Catholic teaching.
(Ed: and what then? Do they remain “bishops in good standing” – unlike the Bishops of the SSPX?)

The Archdiocese of Freiburg in October released a document saying that divorced and remarried Catholics can receive Holy Communion if they can show their first marriage cannot be reentered, if they repent of their fault in a divorce and if they enter “a new moral responsibility” with their new spouse.

That document drew a swift response from the Congregation for the Doctrine of the Faith, which said pastoral approaches must agree with Church teaching.

Despite these rejections, Bishop Gebhard Fuerst of Stuttgart in November told a meeting of the Central Committee of German Catholics that the German bishops have drafted guidelines and aim to approve them at their plenary meeting in March 2014.
(Ed: what will the Pope do then? Remember, Archbishop Lefebvre was “excommunicated” for a heck of a lot less)

Last week, Congregation for the Doctrine of the Faith member Cardinal Walter Kasper told the German weekly Die Zeit that the divorced and remarried will soon be able to receive the sacraments, the Italian news site AGI reports.
(Ed: this is the same Cardinal Kasper who said the SSPX must accept Vatican II – hilarious considering he clearly doesn’t accept Christ’s own words about divorce and remarriage = adultery, expressly stated in the Gospel.)

Catholic teaching recognizes the indissolubility of Christian marriage, allowing marriages for the divorced only if they can show the first marriage was invalid according to canonical norms. Those in irregular unions are admitted to Holy Communion only if they are living “as brother and sister” with their partners.

Manfred Lütz, a German psychologist and theologian in Rome for the Pontifical Council for the Laity’s plenary meeting on “Proclaiming Christ in the Digital Age,” said the Church’s dogmatic teaching on divorced and remarried Catholics who have not received an annulment is “clear” but the pastoral response is the question.
(Ed: at the risk of repeating myself, will someone tell us all what “pastoral response” means – in practical terms.)

He told CNA Dec. 4 that in the Catholic Church in Germany lay people are “not always very informed about the position of the Church” and believe that the Church is “not merciful enough.” This is “a great problem” not only in Germany but “all over the world.”
(Ed: someone should tell them that they are, therefore, accusing Christ, our Lord of not being merciful enough.)

Innerst agreed that many Catholics do not know or understand Church teaching.

“I know some people who are divorced, and not remarried, and they think they’re formally excommunicated from the Church, but that’s not the case of course,” he said. “They feel that if you violate a rule, you no longer belong.”

He noted that many people feel that Catholicism is “all about laws” and places the “law before love.”

While Pope John Paul II and Pope Benedict XVI had to establish guidelines to correct laxity in the Church, Innerst said, Pope Francis is working to stress that “God loves us first.”
(Ed: but what Pope Francis consistently forgets to mention is that Christ told us to prove our love for Him by obeying His Commandments: “If you love Me, you will keep My Commandments.”)

“All Francis is saying is that we have to start loving people first, and then bring them to…the law.”
(Ed: again, a false dichotomy is being created: God’s law IS “love”. Are these guys really “theologians”?)

If others see Christians as “a source of God’s love” then Catholics can “begin to talk, about conversion and changing people’s lives in accord with natural and revealed law. Otherwise it’s a losing battle.”

Lütz said Pope Benedict XVI was also aware that the pastoral care for divorced and remarried Catholics is poor. Catholics have to “see how we live in the parish together with these people” so that they are “not thrown out of the Church.”

He said it is “very important” to help these people and Pope Francis aims to discuss this pastoral care at the October 2014 extraordinary synod of bishops, which is dedicated to the pastoral care of families.

Innerst suggested that the divorced and remarried should refrain from Communion and engage in prayer and penance “not as a punishment, but just as a way of finding meaning in their currently tragic situation.”

This would be a way for them to wait “for the time when they can come into conformity with Church teaching.” These are ways to respond “without pretending that the Pope can change things that he can’t.”

Pope Francis “can’t erase the marriage bond” but he can change the Church’s approach given that the status quo is “not working.”

Innerst suggested that the Pope’s request for input from the Church around the world is an effort to find a good pastoral response for divorced and remarried Catholics, rather than a way to “pretend that they’re not divorced.”

Lütz said the Catholic Church in Germany or an individual diocese cannot decide these responses alone. Rather, this response has to be decided “worldwide.”

He noted that many young Catholics in Germany place the “highest value” on being “faithful” in marriage.

“So, young people hope that to marry will be forever. But when they are asked if they think that they personally will succeed in this, they say they do not think so. And this is really a little bit pessimistic view of things.”   Source    (All emphases added)

Note:  while there’s talk about not pretending people are not divorced in the above article, there’s plenty of pretence that they’re not committing a grave sin, causing public scandal – yet that is the truth of the matter. Their “situation” is described every which way to avoid all mention of sin and repentance.  And what do I tell my friend who struggles to remain faithful to her vows despite the fact that her husband left her for another woman? How about some “pastoral concern” for her and the millions of abandoned spouses like her?

So, what’s going on here – and will someone please tell me what can any priest, bishop or lay person do that constitutes “pastoral concern” – in practical terms – for those living in an adulterous union?  Are we supposed to send  postcards from the place where the altar rails used to be saying “wish you were here”?  Well… what then?