Archive for June, 2015


Monday, June 22nd, 2015

I am currently engaged in “honest” pastoral ministry, which means that I have been helping out in a local parish where the associate pastor is critically ill. It also means a 730am daily Mass so today after Mass I was in my car headed for the “arches”, not the ecclesiastical kind, and listening to SEIZE THE DAY on Sirius XM Satellite Radio (channel 129) which is hosted by Tampa’s own Gus Lloyd. I pretty much always tune Gus in on the way to the office, which is usually ninety minutes later than this morning.

Gus Lloyd worked for the diocese on what was then referred to as WBVM, now Spirit FM 90.5 when I first came and he was superb in the morning drive time. The man has more energy than the energizer bunny and he is Catholic to the inner core of his being. Eventually when Sirius was starting up, the Communications Director of the Archdiocese of New York, which had been given some proprietary rights over the fledgling network, Joe Zwilling called me to check Gus out. I knew right away that our diocesan station was going to lose him and he has been holding down the morning drive time slot for about eight years now and doing it well. His two and a half hour program (730am-1000am and repeated again at 1030am) is a combination of talk, interviews, phone calls from listeners and even a casual listener can learn a lot about the Catholic faith. And it all originates in a room in his home here in Tampa. There have been a few times in the car when I have muttered, “no, Gus, no” but no one will ever risk hell when listening to Gus.

Today’s program was fascinating. We had been advised that a group from the Westboro Baptist Church would be demonstrating outside of some of our parish Churches and yesterday it was to be St. Timothy in Lutz’s day. I advised all pastors to ask their people not to engage in battle with these people but politely ignore them and that was the advice shared with the parishioners of St. Timothy in advance by the pastor Father Ken Malley. Gus and his wife attend St. Tim’s.

To refresh your memory, Westboro Baptist Church first gained notoriety by protesting military funerals for returning soldiers who had been killed in action in Iraq and Afghanistan. They then declared verbal (so far) war on Catholics (we are for certain the whore of Babylon at best and the devil incarnate more likely), Mormons, Jews, Muslims, Episcopalians or just about any religious strain not a part of Westboro Baptist Church.

Gus decided prior to coming that if they were present at the conclusion of Mass, he would go out to the public sidewalk where they would be allowed to demonstrate. He noted that the police were present and they were there. I listened to Gus engage in a conversation with Charles whose voice made me think he was a young adult at best. Gus was brilliant, never losing his cool but it did not take more than his first question to bring out the hatred in Charles towards Catholics on this day and just about everyone else in general.

Charles accused every priest of being a pedophile and then said that our Church at large and Pope Francis specifically is in favor of gay marriage, homosexuality, abortion (!), etc. Charles mocked the Eucharist, or better blasphemed but I am not certain that Charles is smart enough to know much about anything. When he called us “idol worshippers” he didn’t just mean statues, though they were included, but the Eucharist itself. When Gus after saying that we adore only the one true God and asked him if he had any pictures of his family in his home (great comparison, Gus), Charles cut and ran from that one.  I think he knew he was in a rhetorical hole from which he could not climb out. Patiently, prudently and never showing any signs of anger, just disagreement, Gus spoke to Charles and recorded a seven-minute conversation.

Since the tragedy in Charleston last week, I have been concerned about the safety of people in our parishes and churches in the diocese. It is ridiculous in this day and age with guns and mass assault weapons easily acquired to say “it can’t happen here” and listening to Charles, his misplaced fervor, his heated rhetoric which I will not call hate-filled though, if it is not, it stopped being just short of that, and learning more about the shooter in Charleston’s background in exploring racism, even violent racism, I said to myself this morning that the same tragic thing could happen to us just because we are Catholic.

Gus Lloyd did his listeners a service today, even though he dismissed my counsel to his pastor who counseled to leave them alone. I am glad he did and I think he represented us very well in exposing a deep well of anger in a young man claiming to represent a Christian church. Our world is fast becoming scarier and scarier and we need to increase both our awareness of the reality and threat and pray more and pray harder. My neighbors must have thought I was nuts because I sat in my car in today’s heat and humidity listening to SEIZE THE DAY until the segment ended.



Thursday, June 18th, 2015

With great worldwide interest, Pope Francis today released truly his first encyclical letter, Laudato Si which translates “Praise Be to You.” Those words are not original with Pope Francis but instead are the opening words of a Canticle written by St. Francis of Assisi. Our Holy Father uses the world’s beloved “poverello” of Assisi whose name he chose as the one of the first persons to recognize human responsibility for protecting all of creation. He addresses not only Catholics but the entire population of mother earth to reflect on the consequences of continued disregard for nature and our created planet. Ecumenically he begins by quoting from a letter from Patriarch Bartholomew of the Greek Orthodox Church which more briefly sounded a warning several years ago.

It is clear that the Holy Father availed himself of as much scientific advice as theological advice. The letter is solidly based on findings and propositions staunchly held by most of the scientific community. Francis is “no Lone Ranger, tree-hugging” liberal as some have made him out to be. Rather, he is a father listening to a world-wide family and caring for their future as well as that of their off-spring. In the run-up to today’s publication, it seemed that much of the negativity in advance was coming from politicians. I wonder now that they have a chance to read the letter in its entirety if Florida’s two candidates for the presidency will remain as negative to the letter’s themes and propositions. I hope not because without change, history will record that unlike in the case of Galileo where popes and the Church got it wrong, in this instance this pope got it right.

Does one have to accept papal statements on environment, ecology, economics as de fide definita or “defined, binding truth”? No, and Pope Francis would be the first to admit this. But, should a Catholic in the first instance take note of this papal teaching and take it seriously. Yes. Why? Because, as the letter points out, all of humanity has a moral responsibility to care for the first gift from God at creation which is the planet. Let me take one of the most contentious issues in the encyclical, at least with the economic and political order – global warming. There are still a few who would deny that there is such a thing as “global warming.” Let me share a few places on God’s good earth where I have witnessed it and I believe it cannot be denied: Alaska where the Mendenhall Glacier outside of Juneau has melted back nearly one half mile since my first visit thirty years ago; Antarctica where the very size of the continent is shrinking; the Maldives where the whole nation is likely to be underwater in not too many years and where the sea encroachment has already been seen and experienced my many of its residents; the Arctic Ocean, previously impenetrable now navigable; the Amazon rain forest which when cleared for industrial use or paper harvest, reduces the amount of annual rainfall to desperately low levels threatening not only its unique ecology but threatening the indigenous poor who live along diminishing river banks. These are scientific realities of the dangers inherent in simply poo-pooing, ridiculing, ignoring what is happening and the speed at which it is happening.

Beyond the science, the Holy Father points out the economic consequences. The poor will grow in number because of displacement. He points out, and this is the main thing that drives his critics bonkers, that economic progress comes at the expense of human dignity in many ways in addition to having environmental consequences. Boeing, to use an example with no intention of beating a “dead horse” for they are not the worst, is working hard to replace its work force with robots. The number of poor in the world will increase beyond its present staggering level and they will have less earth and less natural resources to sustain life.

These are admittedly “quick takes” from an exceedingly long but loving letter from a kind, gentle, compassionate pastor. I need to read it a second time, and then perhaps a third and fourth time to truly and fully comprehend the import of its message. But, I would take this to the bank, there will be tonight and tomorrow night far more people in the world who will be grateful that a voice has been raised to save planet earth from a Jurassic park without dinosaurs but also without grateful care for the gifts God has given to humanity in nature.



Saturday, June 6th, 2015

Archbishop Wilton C. Gregory, Archbishop of Atlanta, generously asked if I would be willing to provide the keynote address/homily for this year’s annual Atlanta Eucharistic Congress. He specifically asked if I would be willing to address the topic of “the Eucharist as a “springboard” to Social Justice and Catholic Social teaching”. This morning, Saturday, June 6th, 2015,  following a Eucharistic procession which the Archbishop led, I delivered this text to the twenty-thousand people in attendance for the beginning of the annual Atlanta Eucharistic Congress for 2015. Each year this annual observance has drawn more and more people to attend and it is predicted that by the end of the observance tomorrow, over 35,000 people who have made the trip to the Convention Center where it is held. These words were spoken in the context of a holy hour of Eucharistic exposition to the assembled. I hope you enjoy my thoughts on this Body and Blood of Christ week-end and that for some, it will reawaken the themes and work of our own three year Eucharistic convening beginning ten years ago. The Eucharist is, as the Second Vatican Council declared, the source and summit of our faith belief and practice.

Archdiocese of Atlanta
2015 Eucharistic Congress
Always Be He Whom You Receive

The theme for this year’s Congress—I Will Be With You Always—gives voice to Jesus’ commission to the disciples:

Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of time (Matthew 28:19-20).

In Matthew’s Gospel, these are Jesus’ last words to His disciples—words He offers them at the end of His time on earth as He departs and ascends and returns to the Father. They are, then, Jesus’ words of farewell to His closest friends to whom He has entrusted the continuation of His ministry…and these words can be said to be addressed to us as well!

Loving the disciples—and us—as He does, Jesus offers words of reassurance—I Will Be With You Always. However, Jesus also gives to them—and us—a task…a mission: Go therefore and make disciples of all nations

The theme for this year’s Congress then conveys two profound aspects of our Eucharistic faith: 1) The reassurance of Jesus’ perpetual presence to us through His real presence in the Eucharist and 2) the Eucharist’s commissioning of us to an apostolate of justice unto the world. In other words, the Eucharist speaks to us—as Jesus spoke to the disciples—of the interconnection between His ongoing presence and our Christian mission to the world.

Jesus’ Presence in the Eucharist—I Will Be With You Always

Central to our Catholic faith is the conviction that Jesus is really, truly and substantially present to us in the Eucharist. Therefore, the Eucharist is, indeed, the source and summit of our faith (The Second Vatican Council’s Decree on the Liturgy, Sacrosanctum Concilium, #10). Being in the presence of another affords us an encounter with that person. An encounter with another should be transformative, i.e., I am moved to behave and act in a manner respective of the one I encounter.

Consider the difference of how you might act if you enter a room and believe that you are alone…versus entering a room aware of the presence of another. Through the Eucharist Jesus takes the initiative to generously make Himself present to us and to afford us an encounter with Him. Christ makes His presence among us actively visible and tangible…by extending among us on earth in visible form the function of His bodily reality which is in heaven—This is precisely what the sacrament is: the earthly extension of the body of the Lord (Edward Schillebeeckx, O.P., Christ the Sacrament of the Encounter with God, p. 41).

In those words from Ascension Thursday Jesus reassured His disciples that He would be with them always. He assures us, too, of the same by using the sacrament as the means by which He continuously extends to us His ongoing presence and grace. Jesus’ heavenly saving activity which is invisible to us becomes visible in the Eucharist. Jesus utilizes the sacrament as a means to bridge the gap between us and Him thereby making an encounter with Him possible even after His Ascension—The sacrament is an earthly prolongation of the glorified Christ…the face of redemption turned visibly to us (Schillebeeckx p.44). To receive the sacrament, therefore, is to encounter Jesus.

Not only does Jesus make Himself present to us in the Eucharistic species—so powerfully experienced in devotions such as this–His presence in the Eucharist is further assured by His presence to us in the gathered Eucharistic assembly; the act of remembrance (anamnesis) by which we recall the Jesus Event in a manner that renders the Event present to us anew, calling us to commit ourselves to sharing this Good News with others; the priest who acts in the person of Jesus; and the proclamation of the word (Scripture) through which we encounter the WORD (Jesus).

Christ is always present in His Church, especially in her liturgical celebrations. He is present in the sacrifice of the Mass, not only in the person of His minister…but especially under the Eucharistic species. By His power He is present in the sacraments…He is present in His word, since it is He Himself who speaks when the holy scriptures are read in the Church. He is present, lastly, when the Church prays and sings, for He promised: “Where two or three are gathered together in my name, there am I in the midst of them” (Matt. 18:20) (The Second Vatican Council’s Decree on the Liturgy, Sacrosanctum Concilium #7).

The Missionary Aspect of the Eucharist—Our Christian Call to Social Justice

To encounter Jesus, then, is to be transformed.

Immediately prior to the passages in Matthew cited above, the Gospel tells us that the disciples were at a mountain in Galilee processing the mystery of Jesus’ Resurrection. Upon initially seeing the Risen Christ the Gospel reports that the disciples worshipped Jesus, but still doubted. It is only when Jesus approaches and speaks to them—affords them an encounter—that the disciples are transformed—moving from uncertainty to missionary zeal. So, too, it is with us. As Jesus approaches us in the Eucharist, affording us an encounter with Him, He speaks to us through His Word proclaimed and commissions us—just as he did the disciples—with a missionary mandate to go forth and to share our faith with others.

From the Liturgy, the Church…receives the mission to proclaim and to spread among all peoples the Kingdom of Christ and of God and to be on earth the initial budding forth of that Kingdom (Sacrosanctum Concilium #2).

The Acts of the Apostles records that the disciples were, indeed, transformed by their encounter with Christ and did as He instructed them—They went forth to all peoples giving witness to the faith and calling for social justice (The undoing of Babel—Acts 2; Communitarian Living—Ananias/Sapphira Episode—Acts 4-5; The missions of Paul—Acts 13f; etc.). Furthermore, Acts also speaks of how Jesus empowered them for this mission by bestowing upon them His help by giving them the gift of the Holy Spirit (Pentecost—Acts 2—Note that prior to receiving the Spirit/Jesus’ help the disciples are locked in an attic in fear…And that after receiving the Spirit/Jesus’ help they are empowered to go forth to share the teachings of Jesus with peoples from all nations). Likewise, (T)he Eucharist bestows upon us Jesus’ help—grace—and the gift of the Holy Spirit (epiclesis—prayer which calls down the Holy Spirit to transform both the bread and wine into Jesus’ body and blood and to transform the assembly into becoming whom they receive that we may go forth and do the same. The liturgy then equips us with the gifts of Jesus which enable us to express and to manifest to others the mystery of Christ and the real nature of the Church (Sacrosanctum Concilium #’s 2 and 5).

…I wish to briefly reaffirm the fact that the Eucharist constitutes the soul of all Christian life. In fact, Christian life is expressed in the fulfilling of the greatest commandment, that is to say, in the love of God and neighbor, and this love finds its source in the Blessed Sacrament…the Eucharist signifies this charity, and therefore recalls it, makes it present and at the same time brings it about…there also springs up within us a lively response of love…we enter upon the path of love…and serves the love to which we are called to in Jesus Christ… (Pope John Paul II, The Mystery and Worship of the Eucharist, Dominicae Cenae #5).

The very names for our celebration of the Eucharist convey to us our mission: “Mass” is derived from the Latin term meaning to send…and our celebration of the Eucharist ends with the words Ite missa est—Go/You are sent…reminding us of the missionary mandate that the Risen Lord bestowed upon the disciples—and –us; “Liturgy” is derived from the Greek terms for people and work (laos and ergon, respectively), thus meaning the people’s work…”Eucharist”, itself, is derived from the Greek verb meaning to give thanks—to give thanks for the redemptive gift of Jesus to us by extending it to others… (Michael S. Driscoll in Sacraments and Justice pp. 37-39).           The Eucharist is not something static; the gift becomes the obligation…a life that demands to be lived…We receive Christ, not to keep Him to ourselves but to give Him to others so that they may recognize Him in us (Godfrey Diekmann, O.S.B., The Theology of Worship).

If we are to be a Eucharistic people we, like the disciples, must make the mission of Jesus our own mission. Those who celebrate the death and Resurrection of Jesus must join Him in doing the justice of God and become with Him advocates and agents for the in-breaking of God’s Kingdom. Liturgy without action on behalf of justice is incomplete and unfinished (Gilbert Ostdiek, O.F. M., Liturgical Catechesis and Justice). We must go forth and point to and make Jesus present, His Kingdom and the true nature of the Church. If we do so, the central vision for the Church espoused by the Second Vatican Council—That the Church, itself, is the People of God; a Servant; Missionary by Nature; a Sacrament—can be actualized. We must live our lives in a manner which reveals how what we celebrate on Sunday is lived out Monday through Saturday. The world ought to be able to look at us and see and experience the love of Jesus. We must afford the world an encounter with Jesus…and we can do this by living out the mission of social justice to which the Eucharist commends us.

Receiving the Bread of Life, the disciples of Christ ready themselves to undertake with the strength of the Risen Lord and His Spirit the tasks which await them in their ordinary life. For the faithful who have understood the meaning of what they have done, the Eucharistic celebration does not stop at the church door. Like the first witnesses of the Resurrection, Christians who gather each Sunday to experience and proclaim the presence of the Risen Lord are called to evangelize and bear witness in their daily lives. Given this, the Prayer after Communion and the Concluding Rite–the Final Blessing and Dismissal–need to be better valued and appreciated, so that all who have shared in the Eucharist may come to a deeper sense of the responsibility which is entrusted to them. Once the assembly disperses, Christ’s disciples return to their everyday surroundings with the commitment to make their whole life a gift, a spiritual sacrifice pleasing to God. (Pope John Paul II Dominicae Cenae, The Mystery and Worship of the Eucharist #45).

The lay faithful have an indispensable role to play if the true nature of the Church is to be made manifest. The vision of the Church espoused at the Second Vatican Council will sink or swim depending upon how we, the baptized, live our faith. If the world is to look to the Church and see and experience Jesus, then those in the Church who are the Church’s point of contact with the world must live their lives in a manner that points to and makes present Jesus.

When the world looks to the Church, they must see also the lay faithful who live their vocations in the midst of the world. Therefore, the laity themselves must be sacraments—they must act in ways that point to and make Christ present, thereby affording the world an encounter with Jesus (See Pope John Paul II, On The Eucharist, Ecclesia De Eucharistia #22). Living within the world the laity are called by God and led by the Spirit to act as a leaven of the Gospel within the world thereby contributing to its sanctification (The Second Vatican Council’s Dogmatic Constitution on the Church, Lumen Gentium #34).

The lay apostolate, however, is a participation in the salvific mission of the Church itself. Through their baptism and confirmation all are commissioned to that apostolate by the Lord Himself. Moreover, by the sacraments, especially holy Eucharist, that charity God and man which is the soul of the apostolate is communicated and nourished. Now the laity are called in a special way to make the Church present and operative in those places and circumstances where only through them can it become the salt of the earth. Thus every layman, in virtue of the very gifts bestowed upon him, is at the same time a and a living instrument of the mission of the Church itself “according to the measure of Christ’s bestowal” (The Second Vatican Council’s Dogmatic Constitution on the Church, Lumen Gentium #33).

The world may be indifferent or even hostile to explicit attempts to proselytize. Therefore, we must present the faith to the world in a manner that it is more likely to receive and accept—by practicing social justice. People of reason and good will who may not share our faith might be more open and more receptive to solidarity; respect for human dignity; rights of workers/just wages; the just distribution of goods and natural resources; environmental stewardship; healthy marriage and family life; a preferential option for the poor, marginalized, social outcasts; etc. Think of social justice/the principles of Catholic Social Teaching as the means by which we can share with the world the teachings of Jesus.

The Eucharist, in turn, is like a school of social virtue. By participating in the Eucharist we learn and rehearse social justice and are commissioned to go forth and to share this with others. Note that we need not turn the Eucharist into a pep rally for social justice…rather that social justice is intrinsic to the very nature of the Eucharistic celebration. As illustration:

Assembly—Take note of our diversity and plurality as we gather together—male/female; black/white/Hispanic/Asian; old/young; healthy/sick; etc.—An expression of both our catholicity and a lesson of solidarity…

Greeting—We acknowledge Jesus’ indwelling in each and every person’s spirit, thereby challenging us to be mindful that every human being bears the image and likeness of God and to respect human dignity…

Proclamation of the Word—Hebrew Scripture consistently speaks of God’s deliverance of the oppressed (Exodus); powerfully warns against separating worship of God from justice unto others (Prophets); advocates the wisdom of justice and folly of injustice (Wisdom); whereas the New Testament gives voice to Jesus’ own example and teachings: the Beatitudes (Luke 6); Foot Washing (John 13); Matthew 25; the prolific care for the sick, disabled and mentally (Mark); etc. ..Justice is a constitutive aspect of the proclaimed word!

Preaching/Homily—effective preaching illustrates how the Gospel kerygma is to be applied to the injustices of our time…affords a dialogue between God and His people…

Anamnesis—Our communal act of remembrance of Jesus’ Passion reminds us that God is to be found in the one who suffers…the sick; marginalized; rejected; outcast; etc.—teaching us of a preferential option…

Our Father/Prayers—The seminal prayer of our faith which we recite at every Eucharist challenges us to strive for God’s will and Kingdom (marked by peace, justice and righteousness) to be realized on earth…while our prayers of petition shed light on the injustices of our time…

Peace—Our exchange of peace reminds us that we are to be agents of the Prince of peace…If you want peace, work for justice (Pope Paul VI)!

Distribution of the Host—all who come forward are received by Jesus and receive the Host or a blessing—a lesson in distributive justice…How can we give witness to our love for Jesus via the sharing of a meal, then be indifferent to issues of poverty and hunger?

The authentic sense of the Eucharist becomes of itself the school of active love for neighbor…The Eucharist educates us to this love in a deeper way; it shows us, in fact, what value each person, our brother and sister, has in God’s eyes, as Christ offers Himself equally to each one…If our Eucharistic worship is authentic, it must make us grow in awareness of the dignity of each person. The awareness of that dignity becomes the deepest motive of our relationship with our neighbor. We must also become particularly sensitive to all human suffering and misery, to all injustice and wrong, and seek the way to redress them effectively…From this concept of Eucharistic worship there then stems the whole sacramental style of the Christian’s life…The sacraments give the lives of Christians a sacramental style (Pope John Paul II, The Mystery and Worship of the Eucharist, Dominicae Cenae #’s 5-7).

As disciples of Jesus we are to begin with the Eucharist. The Eucharist affords us an encounter with Jesus whereby we receive His grace and learn social justice. Grace and social justice are gifts which are meant to be shared with others. As we share these gifts with others, the grace that the Eucharist provides us will animate, nourish and sustain our apostolate/mission unto the world. Therefore there ought to be a dialectic between our liturgical life and our daily life.

The world needs us to be a Eucharistic people…a people of social justice. For the world needs the encounter with Jesus which we—thanks to Jesus’ reassurance, abiding presence to us, and mission assigned to us—are able to provide. As we ready ourselves for the Year of Mercy announced by Pope Francis, let us recommit ourselves to the Eucharist—the source and summit of our faith from which all our power flows—and to the mission to which it commissions us. Let us commit ourselves to Pope Francis’ call for us to be a church marked by a missionary impulse to go forth out of our comfort zones to those on the peripheries—to encounter others face to face– taking on the dirt, smell, bruises and hurts of the sheep…to be a church for the poor (The Joy of the Gospel, Evangelii Gaudium #’s 27, 20 24, 88 and 198). In doing so we will discover the brilliance of Jesus’ words which we began with today—Not only does the Eucharist reassure us of Jesus’ ongoing presence among us, but if we go forth to all to share our faith we will discover that He remains present to us in and through those whom we serve, for they are the prolongation of the Incarnation for each of us (Pope Francis, The Joy of the Gospel, Evangelii Gaudium #179). Again, as Pope Francis recently opined…A Eucharistic people ought not just kneel before Jesus in the Eucharist but also kneel before Him in the poor. In his first letter to the Corinthians, St. Paul suggests that to celebrate the Eucharist while being indifferent to injustices in our midst is paramount to dismembering/re-crucifying Jesus!

Do you wish to honor the Body of Christ? Do not ignore Him when He is naked. Do not pay Him homage in the temple clad in silk, only to neglect Him outside where He suffers cold and nakedness. He Who said, “This is My body” is the same One Who said, “You saw me hungry and you gave me no food” and Whatever you did for the least of My brothers, you also did for Me…” The temple of our afflicted neighbor’s body is more holy than the altar of stone on which you celebrate the holy sacrifice…(John Chrysostom, Homily on the Gospel of Matthew).

Allow me to close with offering a syllogism composed by the great pioneering figure of the Liturgical Movement in the United States and zealous proponent of the Eucharist-justice interconnection, Virgil Michel, O.S.B., for us to take with us and to ponder:

…the liturgy is the indispensable source of the true Christian Spirit…the true Christian spirit is indispensable for social regeneration…Hence the conclusion: The liturgy is the indispensable basis of Christian social regeneration (Virgil Michel O.S.B., Liturgy as the Basis of Social Regeneration).




Thursday, June 4th, 2015

I do not often attend episcopal ordinations and/or installations outside of my own province (all the seven dioceses in Florida) or our episcopal region and then when I do venture forth, it is almost always for a friend and/or close associate. Such occasions have taken me to Spokane, Washington, Cheyenne, Wyoming, Tyler, Texas, Duluth, Minnesota, Cincinnati, Ohio, and Camden, New Jersey to name just a few places. Today (Thursday, June 4, 2015) I am in beautiful Santa Fe, New Mexico and have just attended the installation of Archbishop John C. Wester (formerly of San Francisco and Salt Lake City) as the eleventh archbishop of this historic diocese.

But I am also here to be with my longtime friend, Archbishop Michael J. Sheehan who retired this afternoon as Santa Fe’s eleventh archbishop. Archbishop Sheehan is an important part of my own vocation story since as a layperson working for the national episcopal conference from 1992 till the fall of 1995 I lived in the same residence with the Archbishop and the late Bishop Lawrence McNamara of Grand Island, Neb. They inspired me to return to seminary studies and Archbishop Sheehan preached my first Mass in 1978 in Miami, Florida on the day of my ordination, May 13th.

Archbishop Sheehan has spent twenty-two years leading an archdiocese, which was among the first to be hit hard with the reality of the horrors of sexual abuse of minors. His predecessor, a good man, had admitted to have sexual relationships with age appropriate women and had to step down. There also had been a clergy treatment center in Jemez Springs, New Mexico which treated priests with sexual disorders and a number of priests while on or having completed the program worked in the parishes of the Santa Fe archdiocese and had continued to abuse minors. In a terrible mess came Archbishop Michael Sheehan, at the time the first bishop of the Diocese of Lubbock, Texas, of “Buddy Holly” fame. He mentioned privately this afternoon that in time here, he had ordained sixty priests and dismissed twenty-five from the priesthood. That was only an inkling of the state in which he found at archdiocese on his arrival.

Michael Sheehan was born and has lived as an incurable optimist. His approach to life is something akin to the story of the six-year-old boy found at the bottom of a compost pile with a small shovel who tells his parents, “it’s OK, there has got to be a pony down here somewhere”. With bankruptcy looming, clergy morale lacking, trust of the Church and the hierarchy in this territorially large Archdiocese waning, the Archbishop waded in with his genuine trust in God, in the essential goodness of people and their willingness to forgive and while it has taken a long time, he leaves to his successor a local Church thriving (he ordained seven new priests two weeks ago), recovering from its occasionally sadly sordid past, and teeming with hope and promise. He has more than earned his retirement.

Cathedral of St. Francis

Cathedral of St. Francis

Today’s installation took place in the venerable Cathedral of St. Francis. Early Church history in the southwest is omnipresent here from the earliest Spanish missionaries to Archbishop John Baptiste Lamy (immortalized in Willa Cather’s historico-novel, Death Comes to the Archbishop) who arrived in 1850. The first Spanish conquistadors accompanied by Franciscan friars arrived in 1598. I was unable to be present last July when Archbishop Michael celebrated his fiftieth anniversary of priestly ordination due to a funeral of a priest in our own diocese. I had the honor of preaching for part of his 25th anniversary of ordination celebrations in Lubbock. So I was here for my dear friend and for his successor who is an absolutely wonderful bishop, John C. Wester. At precisely 221pm MDT the twelth Archbishop of Santa Fe took possession of the bishop’s chair (“cathedra”) in the beautiful mother Church of all of New Mexico. New life came to the two archbishops here in Santa Fe today and you can make your choice which one it came to, or perhaps even both.



Wednesday, June 3rd, 2015

*NOTE added 6/1/16: This blog post is available in Spanish by clicking here.*

There are so many topics which I would like to share with you and it seems so seldom that I can find the time and the energy to sit, reflect, pray and then write. I cannot remember five months which have been as busy for me as the time since Christmas. I am still hoping to address topics like the beatification of Archbishop Oscar Romero a couple of weeks ago as well as the constitutional referendum in Ireland dealing with the definition of marriage. In both instances a clear and sound mind are called for before putting “pen to paper”, or whatever.

For the moment, however, and largely as a result of the article which appeared in the TAMPA TRIBUNE recently I would like to share with you an outline of the process which will be used in selecting a new bishop for this wonderful local church we call “The Diocese of St. Petersburg.”

Archbishop Carlo Maria Vigano. Photo courtesy of the Apostolic Nunciature.

Archbishop Carlo Maria Vigano. Photo courtesy of the Apostolic Nunciature.

On May 27, 2016, my seventy-fifth birthday, I will forward a letter to the Holy Father asking to retire as bishop of St. Petersburg after having reached the mandatory “age limit” for bishops. I can also submit it earlier than that if there is a good reason, such as my health, energy, and/or the needs of the diocese being greater than my ability to meet them. That letter is sent to the Holy Father’s representative in the United States, currently Archbishop Carlo Maria Vigano, our Apostolic Nuncio. He forwards the letter to the Congregation of Bishops in Rome who will then decide how it is to be handled: (a) it can be accepted immediately but I will be told to remain in office until my successor is installed; (b) it can be accepted immediately but an Apostolic Administrator (another bishop of another diocese) can be appointed to administer the diocese until a successor is chosen; (c) it can be accepted immediately but the College of Consultors of the Diocese (seven pastors) can be asked to choose an Administrator who would then serve with slightly restricted powers until a successor is installed.

Regardless, a long and thorough process of consultation will begin led by the Apostolic Nuncio in Washington. Currently most all the cardinals in the United States will be asked what they know about the diocese and its needs for a new bishop; similarly many of the U.S. archbishops though mostly of the region are queried; and special attention will be given to the Archbishop of Miami and to my brother bishops throughout the state (called a “province” in ecclesiastical language).

With the "major players" at the 2015 Catholic Days at the Capitol. Photo kindness of Steve Madden and the Florida Conference of Catholic Bishops.

With the “major players” at the 2015 Catholic Days at the Capitol. Photo kindness of Steve Madden and the Florida Conference of Catholic Bishops.

Letters are generally also sent to some members of the College of Consultors, the Presbyteral Council leadership, some members chosen from the Diocesan Pastoral and Finance Councils and then others who may know about the diocese, for example the Rectors of our seminaries. All are given an opportunity to suggest names and if the experience is still about the same as it was when I was more intimately involved in the process, there will be about as many names submitted during this first phase as letters mailed.

In due time, the papal Nuncio “works” the feedback he has received and begins to focus on three possible candidates who seem to “fit the bill” meeting the needs of this diocese. Will I be asked, many people query me and my answer is “probably in the first round of inquiry but certainly not later in the process” and, quite frankly, my influence will be no more weighted than that of others canvassed. This system works well when it is left to the good process for vetting candidates and defining needs and the responsibility is taken very seriously by the Apostolic Nuncio.

Cardinal Oullet at the 2013 Rector's Dinner at the Pontifical North American College (PNAC) in Rome. Photo courtesy of the PNAC Photo service.

Cardinal Marc Oullet at the 2013 Rector’s Dinner at the Pontifical North American College (PNAC) in Rome. Photo courtesy of the PNAC Photo service.

When he has his three names, the papal nuncio will then send the files with everything he has received to the Congregation for Bishops in Rome and it leaves both his hands and the United States for further scrutiny and ultimately presentation to the Holy Father. The Congregation for Bishops consists mostly of cardinals residing in Rome but it was other members as well. They meet every other Thursday from the first Thursday in October to the last Thursday in June (not dissimilar to the United States Supreme Court). When the Congregation has all the files in order and translation into Italian of the input if called for, the matter is given to a cardinal member of the Congregation who is called the “ponens” which is Latin for “postulator” who presents the names received to the full Congregation. The papal nuncio to the United States will have sent the files with a recommendation for first, second, and third choice among the names. The cardinal “ponens” can do the same and recommend his order of candidates, often guided by discussion from the Congregation’s staff and prefect (“chairman” in our language), currently Cardinal Marc Ouellet. After whatever discussion the members of the Congregation wish to give to the selection a vote is taken, and generally the candidate receiving the most votes is the name which is taken to the Holy Father.

The congregation also has an opportunity to signal its pleasure or displeasure with candidates number two and three but that is a process I choose not to go into here.

Finally, usually the Cardinal Prefect of the Congregation of Bishops sees the Holy Father sometime on the Saturday following the previous Thursday meeting of the congregation with the file(s) and the advice of the Nuncio and the Congregation. If the diocese is relatively small and seemingly inconsequential (sorry but we would fit in that category), the Pope as any CEO of very large multi-national organization, would accept the proposed name presented to him. If the vacancy is for a place like Chicago or Washington or New York, then the Holy Father might ask for more time to consult, read and reflect, pray and propose.

By Monday, usually, of the following week the Congregation has contacted the Apostolic Nuncio and asked him to gain the acceptance of the person chosen and a public announcement follows usually no less than a week after that.

Now let me close this with some FAQ’s ( “frequently asked questions”)

  1. Will I, Bishop Lynch, know who is being proposed or likely to succeed? No.
  2. Would I like to know? No.
  3. Will anyone in St. Petersburg know who is in the running? No.
  4. Will there be public updates once the process begins? No.
  5. Will anyone in the media or on the blog-o-sphere know for sure who it is going to be? No
  6. Will it “leak” in Rome after the Congregation and before the Pope decides? No
  7. Will it “leak” in Rome or Washington prior to the formal announcement? No
  8. Will it “leak” in the diocese prior public announcement? I hope not.
  9. Will there be rumors? Highly likely. Should they be taken as “Gospel”? No

Though it is becoming increasingly more difficult for me as I age, I will maintain the same Confirmation schedule for 2015/16 as this past year (approximately thirty-five), I will preside and preach at ten penance services throughout the five counties during Lent 2016 (there will be no “The Light is On for You” in Lent 2016) which will be part of our diocesan observance of Pope Francis’ call for a “Holy Year of Mercy”, and then there will be the usual requests for 25th and 50th anniversaries of priests and parishes plus participating in as many moments throughout the diocese that my health will allow. We will have already scheduled several special events during 2015-2016 including a special convocation of all our priests on assignment in the diocese, an observance of the 50th anniversary of the documents of the Second Vatican Council on Religious Life (“Perfectae Caritatis”) and Catholic-Jewish relations (“Nostrae Aetate”). Then there are always the funerals, etc.

I hope to serve through to my birthday next May and as long thereafter as it takes to find a successor, but I pray that the diocese can receive new life and new energy as soon as possible. I am already praying for my successor and will ask you to do the same as the time approaches.