March/April 2021 - Religious Life

March/April 2021

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PROFOUND WORKSReveal the Truth & Light of Christ

♦ JESUS OF NAZARETHArchaeologists Retracing the Footsteps of ChristMichael Hesemann

A� er his best-selling archaeological biography Mary ofNazareth, Hesemann set out again for the Holy Land to

seek traces of the most mysterious and revered figure in history, Jesus of Nazareth. Bible in hand, he takes readers on a stunning tour through the places Jesus lived, worked, and su� ered to give a concrete, colorful sense of the historical Jesus and the world he knew. Along the way, archaeologists reveal to Hesemann a host of little-known discoveries, from the apostles’ boat to Herod’s palace to the sites of Jesus’ miracles. � is book brings you face-to-face with the mystery of the Incarnation—God who became man and lived among us. Illustrated.JOFNP . . . Sewn So� cover, Illustrated, $21.95

“Hesemann’s up-close experience shines forth on every page. He succeeds admirably, o� ering a vision as immediate and sharp as a breeze from the Sea of Galilee.”—David Pinault, Ph.D. Author, � e Cruci� x on Mecca’s Front Porch

“With probing questions and interesting theories, Hesemann takes us on an exciting journey through the Holy Land that reads like a thrilling detective story.” — Steve Ray, Author, Upon � is Rock; Host, � e Footprints of God � lm seriesthrilling detective story.” — Steve Ray, Author, Upon � is Rock; Host, � e Footprints of God � lm series

www.ignatius.com

(800) 651-1531

♦ ESCAPE FROM EVIL’S DARKNESSFr. Robert Spitzer, S.J.

The brilliant Jesuit draws together the best advice from Catholic spiritual masters in history with top modern

scienti� c research to o� er profound, yet practical ways to live out the gospel in our busy days. It is a roadmap to a deeper relationship with the Lord and to authentic transformation. Spitzer guides readers through the workings of moral trans-formation, with detailed sketches of all the cardinal and theological virtues, especially love. Using insights from St. Ignatius of Loyola, and modern psychology, he concludes with an in-depth study of the sacrament of confession and the staggering power of God’s loving mercy.EEDP . . . Sewn Softcover, $21.95

“Fr. Spitzer’s wisdom and insights are on full display in this work, revealing the light of Christ and sound moral principles for overcoming the darkness of our times.”—Fr. Donald Calloway, M.I.C., Author, Consecration to St. Joseph

“The spiritual depth of this book is breathtaking! It is a mystical journey from the darkness of sin to the penetrating light of God’s life-giving love. A spiritual masterpiece!”—Deacon Harold Burke-Sivers, Author, Behold the Man: A CatholicVision of Male Spirituality

Also by Father SpitzerCHRIST VS. SATAN IN OUR DAILY LIVES Fr. Spitzer tackles the topic of recognizing and overcoming spiritual evil. His focus is the human heart. His goal: our moral and spiritual transformation, which leads to true peace and genuine happiness.

CVSP . . . Sewn Softcover, $19.95

P.O. Box 1339, Ft. Collins, CO 80522

Also by Michael HesemannMARY OF NAZARETHThe first archaeological biography of the Mother of Christ. From Mary's home in Nazareth to her empty tomb in Jerusa-lem, this is a journey full of surprising insights into the mystery of the Mother of God. MNP . . . Sewn So� cover, Illustrated, $19.95



Table of ContentsFeatures3 Holiness as a Matter

of Routine Rev. Thomas F. Dailey, O.S.F.S.

6 Christian Courage —An Expression of Faith in God and in His Promise Bro. Daniel Sokol, O.S.B.

16 Contemplating God’s Patience & Imploring the Trusting Patience of Simeon & Anna —Homily for 25th Annual World Day of Consecrated Life Pope Francis

Departments2 InstItute Insights

20 InnerVIew With Mother Marie Julie Saegaert, sCMC, Superior General of the Sisters of Charity of Our Lady, Mother of the Church

23 IrL news & notes

26 Affiliate in Focus Handmaids of the Precious Blood —New Market, Tennessee

Columns8 Back to the Basics:

Q & A on the Essential Elements of Religious Life Spiritual Reading—Part I Rev. Thomas Dubay, S.M.

11 Answering the Master’s Call—I Will Give You a Hundredfold Sr. Cecilia Joseph Nguyen, CMRM

13 Religious Pioneers in America: Trailblazers of Faith—Blessed Francis Xavier Seelos, C.Ss.R. Rev. Richard Boever, C.Ss.R.

18 Doctor of the Heart, Healer of the Soul: The Spiritual Counsel of Dr. Conrad Baars Mortification Therapy Rev. Brian Mullady, O.P.

28 Theological Reflections Authenticity in the Religious Life

Rev. John A. Hardon, S.J.


♦ JESUS OF NAZARETHArchaeologists Retracing the Footsteps of ChristMichael Hesemann

A� er his best-selling archaeological biography Mary ofNazareth, Hesemann set out again for the Holy Land to

seek traces of the most mysterious and revered figure in history, Jesus of Nazareth. Bible in hand, he takes readers on a stunning tour through the places Jesus lived, worked, and su� ered to give a concrete, colorful sense of the historical Jesus and the world he knew. Along the way, archaeologists reveal to Hesemann a host of little-known discoveries, from the apostles’ boat to Herod’s palace to the sites of Jesus’ miracles. � is book brings you face-to-face with the mystery of the Incarnation—God who became man and lived among us. Illustrated.JOFNP . . . Sewn So� cover, Illustrated, $21.95

“Hesemann’s up-close experience shines forth on every page. He succeeds admirably, o� ering a vision as immediate and sharp as a breeze from the Sea of Galilee.”—David Pinault, Ph.D. Author, � e Cruci� x on Mecca’s Front Porch

“With probing questions and interesting theories, Hesemann takes us on an exciting journey through the Holy Land that reads like a thrilling detective story.” — Steve Ray, Author, Upon � is Rock; Host, � e Footprints of God � lm seriesthrilling detective story.” — Steve Ray, Author, Upon � is Rock; Host, � e Footprints of God � lm series

www.ignatius.com

(800) 651-1531

♦ ESCAPE FROM EVIL’S DARKNESSFr. Robert Spitzer, S.J.

The brilliant Jesuit draws together the best advice from Catholic spiritual masters in history with top modern

scienti� c research to o� er profound, yet practical ways to live out the gospel in our busy days. It is a roadmap to a deeper relationship with the Lord and to authentic transformation. Spitzer guides readers through the workings of moral trans-formation, with detailed sketches of all the cardinal and theological virtues, especially love. Using insights from St. Ignatius of Loyola, and modern psychology, he concludes with an in-depth study of the sacrament of confession and the staggering power of God’s loving mercy.EEDP . . . Sewn Softcover, $21.95

“Fr. Spitzer’s wisdom and insights are on full display in this work, revealing the light of Christ and sound moral principles for overcoming the darkness of our times.”—Fr. Donald Calloway, M.I.C., Author, Consecration to St. Joseph

“The spiritual depth of this book is breathtaking! It is a mystical journey from the darkness of sin to the penetrating light of God’s life-giving love. A spiritual masterpiece!”—Deacon Harold Burke-Sivers, Author, Behold the Man: A CatholicVision of Male Spirituality

Also by Father SpitzerCHRIST VS. SATAN IN OUR DAILY LIVES Fr. Spitzer tackles the topic of recognizing and overcoming spiritual evil. His focus is the human heart. His goal: our moral and spiritual transformation, which leads to true peace and genuine happiness.

CVSP . . . Sewn Softcover, $19.95

P.O. Box 1339, Ft. Collins, CO 80522

Also by Michael HesemannMARY OF NAZARETHThe first archaeological biography of the Mother of Christ. From Mary's home in Nazareth to her empty tomb in Jerusa-lem, this is a journey full of surprising insights into the mystery of the Mother of God. MNP . . . Sewn So� cover, Illustrated, $19.95



2 March/April 2021

Institute InsightsRe v. Th o m a s Ne l s o N, o.PR a e m .

March/April 2021 Vol. XLV No. 2

Our Mission: Religious Life is published by the InstItute on RelIgIous lIfe, Inc.

(IRL). The IRl is a national organization founded in 1974 to encourage, support and assist authentic consecrated life as set forth by Vatican II and its implemen-tation by the Holy See. Membership in the IRL is comprised of bishops, priests, religious and lay persons.

Religious Life is sent to active mem-bers of the IRl ($30 per year for U.S. membership) or to those who request it. Institutional or library subscriptions are also available. Send all correspondence to Religious Life, P.O. Box 7500, Liber-tyville, IL 60048, or call 847-573-8975.

Executive EditorRev. Thomas Nelson, o.PRaem.

Managing EditorMr. Michael D. Wick

Assistant Editor/CirculationMrs. Anne TschanzLayout & Design

Catholic Creative Services, Inc.

IRL Founder + Rev. John A. Hardon, S.J.

IRL Executive Director Mr. Jeffrey Karls

IRL Officers Most Rev. Robert F. Vasa

PresidentMost Rev. Bob Lombardo, C.F.R.

Vice PresidentMr. Paul Doetsch, Treasurer

Mr. Frederick R. Dempsey, Secretary

Rev. Robert McDermott Mrs. Bonnie Quirke

Mrs. Patricia Sanders Mr. Patrick Spencer

Executive Committee

© 2021 InstItute on RelIgIous lIfe, Inc. All rights reserved. Religious Life is printed in the U.S.A. Reproduction of material ap-pearing in Religious Life is prohibited with-out written prior permission. Unsolicited articles, poetry and other original works may be submitted for consideration. Please email submissions to: [email protected]. Submissions may be edited for length and style.

About the Cover: “San Francisco de Sales,” by the Spanish Neoclassic painter Francisco Bayeu y Subías (1734-1795), depicts St. Francis de Sales delivering the Constitutions of the Order of the Visitation of Mary to St. Jane Frances de Chantal. The Visitation Order was founded in 1610 “to give to God daughters of prayer.”

Rev. John A. Hardon, S.J., in his Theological Reflections writes on “Authenticity in Religious Life.” Religious women and men are called to be public witnesses

of the poor, chaste, and obedient Christ, yet many live a compromised life, hardly authentic which undermines such witness. One way of renewing religious life is to see that holiness is not so much fostered in extraordinary deeds as in fidelity to the ordinary routine of daily life. That is the doctrine of St. Francis de Sales as Rev. Thomas F. Dailey, O.S.F.S., points out in his ar-ticle, “Holiness as a Matter of Routine.” Courage is often manifested in great deeds but it takes even more heroic courage to be faithful in little things. Bro. Daniel Sokol, O.S.B., reflects on Christian courage in his ar-ticle, “An Expression of Faith in God and in His Promise.” Patience is a virtue attached to the hinge virtue of courage and Pope Francis reflects marvously about it in his homily for the 2021 World Day of Consecrated Life. He focuses on the patience of Simeon and Anna.Saints exemplify an authentic Christian life, and in America, God has raised up many models of faith who were religious pioneers in our country. Blessed Francis Xavier Seelos, C.Ss.R., is among them and Rev. Richard Boever, C.Ss.R., writes about him in Religious Pioneers in America: Trailblazers of Faith. A person is very much influenced by what he reads. That is why spiritual reading is a part of authentic Christian living. But we must select carefully what we read because much spiritual literature is mediocre and some can even be harmful. Rev. Thomas Dubay, S.M., helps us with that in his column, Back to Basics: Q&A on the Essential Elements of Religious Life. There are many things that can inspire a religious vocation, but first among them are religious themselves. In Answering the Master’s Call, Sr. Cecilia Joseph Nguyen, CMRM, tells her vocation story and the religious sisters who inspired it in her testimony, “I Will Give You a Hundredfold.” Mother Marie Julie Saegaert, SCMC, shares her very interesting vocation story which she tells us in her InnerView. There are many things she has accomplished as a religious and superior which merited for her the Pro Fidelitate et Virtute award at this year’s National Meeting. Much Christian witness is seen only by God and the angels and saints but it is indeed very powerful and efficacious in bringing souls to Christ. The contemplative life, being cloistered from the world, is a hidden silent life seen only by God but necessary for the good of the Church. Like the heart, hidden behind the grill of the rib cage, it is necessary for the life of the body. The Handmaids of the Precious Blood are contemplative sisters dedicated to pray for priests as you can read in our Affiliate in Fo-cus. Lastly, Rev. Brian Mullady, O.P., gives us a brilliant explanation of Dr. Conrad Baars’ “Mortification Therapy” in his column, Doctor of the Heart, Healer of the Soul.


March/April 2021 3

The title sounds like a contradiction of terms. The exceptional character of “holiness” hardly aligns with the mind-numbing repetitiveness of a “rou-

tine”—except, perhaps, in religious life!For St. Francis de Sales (1567-

1622), Bishop and Doctor of the Church, that exception appears, instead, to be the norm. Renowned for his classic Introduction to the De-vout Life, his masterful Treatise on the Love of God, and his insightful Let-ters of Spiritual Direction, Francis also wrote a lesser-known book called The Spiritual Directory. Originally published for the Sisters of the Vis-itation of Holy Mary, this little guide sets forth a daily plan of devotion that succinctly captures the saint’s profound understanding of what we now know as the “universal call to holiness.”

St. Francis de Sales approached the subject with a firm, but not yet popular, conviction that holiness was something for everyone. In fact, he wrote the Introduction to the Devout Life as a practical guide to holiness for people living “in the world.” At the basis of his instruc-tion lies a foundational premise, namely, that “besides those three kinds of devotion [in the contemplative, monastic, and religious life] there are several others adapted to bring perfection to those living in the secular

Whatever one’s particular state-in-life, holiness is meant to happen there. Rather than envisioning devotion as something over and above, or in addition to, the rest of one’s life,

St. Francis de Sales affirms that it is cultivated precisely in and through one’s day-to-day realities.

By Rev. Thomas F. Dailey, O.S.F.S.

Holiness as a Matter of Routine

state. ... Wherever we may be, we can and should aspire to a perfect life.”

A perfect life, devotion, holiness—whatever the terminology, points to our common Christian vocation.

For St. Francis de Sales, that call-ing comes to be fulfilled in ways both particular and ordinary.

In his view, true devotion is suited to, and depends for its lo-cus on, one’s particular vocation. That is, the duties of one’s own state-in-life constitute the arena in which holiness is to happen. As such, it would be false to suggest that a wife and mother try to ful-fill the same religious exercises of a woman in a convent; instead, each has her own vocation in which eminent charity is to be practiced promptly, actively, and faithfully.

Whatever one’s particular state-in-life, holiness is meant to happen there. Rather than en-visioning devotion as something over and above, or in addition to, the rest of one’s life, St. Francis de Sales affirms that it is cultivated precisely in and through one’s day-to-day realities. In other words,

holiness need not be construed as an extraordinary phe-nomenon; it does not consist of a series of superhuman actions or a life of heroic habits. In the saint’s view, the devout life should be the norm, not an exception. For


4 March/April 2021

all its other-worldliness, the Christian life is still an ordi-nary one, carried out in this world, through the particu-lar state to which God has called each of us, but in a life lived extraordinarily well.

St. Francis de Sales highlights this ordinary or “ev-eryday” conception of the devout life as something that can and should become part of each believer’s routine. Pedagogically, he guides souls toward this perfection by getting them to see devotion as something to be worked at “every day.” In his letters, for instance, he regularly reminds his readers that, while we should be “firmly re-solved to serve God with our whole heart and life,” nev-ertheless, we need not have any anx-ious care or concern about the entirety of the spiritual life. Rather, he says, “let us think only of living today well, and when tomorrow comes, it also will be today and we can think of it then.”

In Salesian spirituality, the univer-sal call to holiness entails an ordinary (everyday) and dedicated (every day) attentiveness to God’s will. That theory comes to be embodied in the religious order that St. Francis de Sales founded together with St. Jane de Chantal —the Visitation of Holy Mary.

The two founders envisioned their institute in a way quite different from other religious Orders of the time. The Visitation would welcome all ladies called to a contemplative vocation, even those unable to endure the ascetic hardships of traditional monastic life. The Sisters could even engage in some degree of chari-table work among people in need (following the exam-ple of the biblical Visitation). But their primary focus was not apostolic, in today’s sense of the active-contem-plative distinction; rather, whatever they did each day was to be marked by, and to lead to, a deepening of their heart-to-heart relationship with God.

To aid the Sisters in accomplishing that, the saintly bishop shared his thoughts on how to live devoutly in the monastery. His Spiritual Directory followed a genre com-mon to religious life at that time. Complementing the Rule or Constitutions, a “directory” or “custom book” indicated to the nuns the distinguishing traits of their particular Order, as these were lived out in a common life that united all houses of that Order across different geographical and cultural locales. More specifically, the

writing set forth what obligations the nuns were to fulfill and provided some spiritual motivation for doing so.

In keeping with his emphasis on holiness as a matter of how we are to do whatever it is we are called to do, St. Francis de Sales included in his Spiritual Directory some holy thoughts about the ordinary activities that made up the Sisters’ daily routine. Corresponding to the horarium of monastic life, the Salesian directory begins with “Ris-ing” in the morning and ends with “Retiring” at night; in between, we find the saint’s instructions on prepar-ing one’s day, participating in the Liturgy of Hours and Mass, eating meals, working in silence, enjoying some

recreation, and examining one’s con-science. In addition, he penned advice on the Sisters’ regular practice of going to Confession and receiving Holy Com-munion, as well as on how they should routinely interact with key personnel in the monastery (i.e., the Mistress of Novices and the Superior).

About each of these subjects—most of which hardly seem to concern the stuff of sanctity! – St. Francis de Sales counseled a twofold approach to trans-forming daily routines into opportuni-ties for holiness. First, the Sisters are to make themselves as attentive as possi-ble to God’s presence, which pervades all things. On “rising,” for example, they were taught to consider the Resurrec-tion, in that very moment in which they were experiencing a version of it them-selves! Second, the Sisters are invited to

affirm their intention to be united with God in each of their activities. Whether receiving a gift of divine Provi-dence in their nourishment, or cooperating with the Cre-ator in their work, or abandoning themselves to rest in the arms of the God who cares for them—anything they do serves as an opportunity to be united with God, which remains the end goal of all that they do.

Indeed, the article on the “Direction of Intention” summarily captures the genius of the saint’s opportunis-tic approach to holiness. In this instruction, St. Francis de Sales encourages the Sisters to say a little prayer at the beginning of every action, “both exterior and interi-or.” In this prayer, they are to ask for grace, offer to God what they are about to do, and promise to accept what-ever comes from it as an expression of the divine will.

In this way, every activity the Sisters undertake is

“St. Francis de Sales

highlights ordinary

or ‘everyday’

conception of the

devout life as

something that

can and should

become part of

each believer’s

routine.”.


March/April 2021 5

Some have claimed that the Spiritual Directory de-mands too much, that it con-strains its follower with too many thoughts to consider. From this viewpoint, his in-structions amount to an av-alanche of observances. Oth-ers fault this writing as saying too little, especially compared to the saint’s other magisterial texts. The critique here sees in this book merely superficial pieties that may be useful for beginners in the religious life

but offer no spiritual depth for longer lasting benefit.Against both forms of this “activist” bias, St. Jane de

Chantal reminds one of the Visitation superiors that fol-lowing the Spiritual Directory does, indeed, “constrain” the Sisters! It does so, she says, precisely by showing them that what is truly good—union with God—can only come about by mortifying our natural passions and self-interests so as to turn our attention to, and redirect our intention toward, the One who ultimately sets us free for eternal happiness. And that conversion to holi-ness is, indeed, a lifelong task.

Later, in an introduction Saint Jane wrote to the Visitation custom book of 1624, she who was his closest collaborator states that the Spiritual Directory faithful-ly reflects the intention of St. Francis de Sales, namely, “that our whole life and all our works be dedicated to union with God, so that we might assist in the renewal of the Church and the salvation of our neighbor by our prayer, works and good example, and that we might ex-cel in every kind of virtue.”

That dedication, that renewal, that salvation, that ex-cellence —it all adds up to a life of perfection, a truly de-vout life that is our universal Christian vocation. For the Sisters of the Visitation, and for every state-in-life inspired by the Salesian tradition, the Spiritual Directory offers a roadmap to that holiness. . . as a matter of routine. Fr. Thomas Dailey, O.S.F.S., holds the John Cardinal Foley Chair of Homilet-ics and Social Communications at Saint Charles Borromeo Seminary in the Archdi-ocese of Philadelphia. His most recent book Behold This Heart: St. Francis de Sales and Devotion to the Sacred Heart (2021), is available from Sophia Institute Press.

transformed into an expres-sion of worship. The routine practice of asking, offering, and accepting thus becomes a routine spiritual triad bring-ing about the conversion from self toward God that un-dergirds the work of holiness.

Moreover, applying this habitual prayer to all that they do enables the Sisters to see their daily routines with-in the arc of eternity. In that more eschatological perspec-tive, the various moments and diverse activities of their lives afford them the pos-sibility of union with God here and now. And if, in those times, their intention is to fulfill God’s will, then their actions cannot fail; for if their sole aim is to please God, then they do – no matter the activity or its outcome!—for through that simple prayer they have already given themselves and their actions into God’s hands.

In fact, the entire Spiritual Directory exudes this intentional dynamic. Common to all of the articles—whether about secular or sacred actions —is the rec-ommended repetition of spiritual “aspirations.” For St. Francis de Sales, these biblical or other verbal expres-sions convey short, ardent movements of the heart to-ward God. For each activity of the day, he suggests holy thoughts that serve to focus the Sisters’ attention and intention; but he reminds them that they always enjoy the liberty to converse with God however the Spirit moves them.

Adopted at various moments throughout the day, these holy thoughts keep one mindful of God’s loving presence and serve to arouse affection for God in all things. Of their importance, Francis de Sales writes in the Introduction to the Devout Life that this type of prayer “can supply the lack of all other prayers, but its loss can hardly be repaired by other means. Without this exer-cise,” he continues, “we cannot properly lead the con-templative life, and we can but poorly lead the active life. Without it, rest is mere idleness, and labor is drudgery.”

Guided by this method of aspiring to God in all things, the Spiritual Directory brings the Salesian notion of holiness into the routine matters of each day—which also happen to be the activities that take up the most time every day! Nevertheless, the saint’s learned in-struction has not always been enthusiastically received.


6 March/April 2021

Christian Courage

By Bro. Daniel Sokol, O.S.B.

Marked differences exist between the kind of courage we hear about on the evening news and the kind of faith courage that challenges

Christians every day to perfection in their journey to-ward God.

Secular courage manifests itself in isolated episodes of bravery such as a person dashing into a burning build-ing in order to save the life of a little child, or a soldier performing a heroic act in the heat of battle that saves lives, perhaps even at the cost of his own. That sort of noteworthy heroic bravery deserves praise, marks of honor, and even public recognition.

Christians are challenged to practice on a daily, even hourly, basis courage that relies not on one’s own natural strength, but rather on the supernatural power of Christ.

Courage is a derivative virtue —an expression of faith in God and in His promise. For a Christian, a lack of courage is evidence of a lack of faith.

The Apostle Thomas, commonly referred to as “Doubting Thomas,” surprises us. At the news of Lazarus’ death, he hears Jesus’ challenge to faith and blurts out, “Let us go to die with Him” (Jn 11:1). It is a totally spontaneous act which is based on courage and

–An Expression of Faith in God and in His Promise–


March/April 2021 7

faith in Christ. Even Peter, at the Last Supper, spon-taneously responds to a faith challenge from Christ, “Even if I have to die with You, I will never disown You” (Mt 26:35)

They both have the human will to die for Christ, but do not yet have the divine power to do so, because they have not received the gift of the Holy Spirit. It is this power from God which distinguishes our purely human acts from those powered by the Divine.

What is the source of Christian courage? It is, pre-cisely, in our integrity —our ability to lead a blameless life in the presence of God and our willing coopera-tion with the will of God. This ability in itself is a gift from God, and gives us the grace to face our trials. Job was in the midst of his trials when he was visited by Eliphaz who encouraged his confidence in God. “Does not your pi-ety give you confidence, your blame-less life give you hope? Can you recall a guiltless man that perished, or have you ever seen a good man brought to nothing?” (Job 4:6-71).

Later on in the Scriptures during the Maccabean Revolution, Mattathi-as encouraged his people to give, with heroic martyrdom, their lives for the sake of their covenant with God. “My children, play the man and be coura-geous for the Law, for it will bring you glory” (1 Mac 2:64).

Examples abound throughout Sacred Scripture that allow us to see the necessary connection between our individual acts of human will to do the will of God, to God’s Law, to the actions of Christ. Jesus advised his disciples regarding the dangers of discipleship, that they must be prepared for persecution from those who do not accept the Gospel message. The real danger, of course, does not come from those who are capable

of visiting us with physical harm. “Do not be afraid of those who kill the body but cannot kill the soul; Fear him rather who can destroy both body and soul in hell” (Mt 10:28).

Then, to show us that our real worth (our true in-tegrity) is not to be measured in terms of human values or standards, but rather on eternal standards, in fact on the judgment of God, He adds a strict warning: “If anyone declares himself for Me in the presence of men, I, will declare Myself for him in the presence of My Father in Heaven. But the one who disowns Me in the presence of men, I will disown in the presence of My

Father in Heaven.” (Mt 10:32-33).Courage demands of us not to

desert Jesus in the hour of our trial, whether it be caused by the words or deeds of a person, or by our own thoughts, fears, omissions, or acts. As Christians, a high degree of fortitude is expected of us. To properly carry out this difficult challenge, we must pray for courage and strength. Jesus asks, “Can you drink the cup that I am go-ing to drink?” (Mt 20:22). When we ask that question of ourselves in the depths of our hearts, we realize that we are not capable, based on our own powers, to sustain the responsibilities and the demands that are placed on our shoulders. We need the strength

of Christ. Can we live up to the challenge that Je-sus gives us, based on our own efforts? The answer is Yes! —provided we faithfully obey the command of Christ—“Be perfect as my Heavenly Father is perfect” (Mt 5:48).

“Courage is a

derivative virtue —

an expression of faith

in God and in

His promise.

For a Christian,

a lack of courage

is a lack of faith.”.

Due to popular demand, we have re-cently reprinted Glorify God in Your

Body: The Theology of the Body for Priests, Religious & Other Consecrated Persons, a book by Rev. Brian Mullady, O.P.

In this 64-page book, Father exam-ines one of the principal legacies left to

“Glorify God in Your Body”: Back in Printus by Pope St. John Paul II, i.e., his teachings on the hu-man person, human sexuality, chastity, marriage, conse-crated celibacy, and the nature and relationship of male and female. This is a subject so necessary to understand in these days of “gender ambiguity” and so masterfully explained by Father Mullady. Cost is $8.95 + S&H.

To order visit ReligiousLife.com or call 847-573-8975.

Brother Daniel Sokol, OSB, is a Benedictine monk at Prince of Peace Abbey in Oceanside, California.


8 March/April 2021

Q & A on the Essential Elements of Religious Life

Back to the Basics

Q Some people think we are in a golden era of spiritual reading.

In bygone centuries books were rare and many people could not read. Today thousands of new titles roll off our presses each year, and in most nations the large majority of the population can read. Yet other people entertain a dim view of the spiritual reading scene. They admit the ready availability of books and periodicals, but for them it is an abundance of mediocrity. I happen to be of the second group and would appreciate your comments on this situation.

AI see the situation as a mixed bag of weal and woe, good and bad.

We do have problems in this area of spiritual reading and we ought not to underestimate them. They can be solved, but not easily. We may begin with the fact of sheer volume. Cen-turies ago there was a difficulty of a paucity of materials available. People could not read good books, because literally they were not in print. To-day, happily, this is not the problem. Our situation is just the opposite. We have so many oysters, it is diffi-cult to find the pearls.

I think we can fairly distinguish four levels of value among books

Spiritual Reading–Part I–

By Rev. Thomas Dubay, S.M. ( 2010)

and articles that are considered to be spiritual reading. On the top level we have the very best, A-1 works of outstanding excellence

“God’s Word

transforms a person,

says Scripture. One

homily should change

me for life, and if your

life, for eternity as

well. So should one

excellent article or

book. Yet how many

homilies and scripture

readings and lectures

and conferences

and retreats have

we experienced with

seemingly little or

no lasting effect?”

and power. These present the un-diluted Gospel, have a great mov-ing power of expression, are full of light, are usually well written and often absorbing to the reader. Their interest and relevance span oceans and centuries. These works are the classics, past or present (of course it takes some time to recog-nize a present classic).

The next level we may call “good reading.” Books and articles in this category are valuable and worth attention. While they do not reach the quality of the classics, they serve a genuine purpose. They say what needs to be said at a given point of history and they say it in a superior way.

The third level is the mediocre. These pieces of writing are usually harmless repetitions of what has of-ten been said elsewhere and proba-bly with much greater skill and pow-er. These ideas are prosaic and the ideals often diluted. One who has not experienced the best is often im-pressed with this mediocre material (note how young people commonly rave over their last book), but he is like the person addicted to cowboy movies either because he has never experienced Shakespeare or because he is incapable of experiencing him.


March/April 2021 9

On the lowest level we have damaging spiritual reading. This writing distorts the spiritual life and the message of revelation. The distortions may be unwitting but they are invariably partial, myopic. They damage those who take them seriously.

The volume problem is not sim-ply a question of sheer number of books available. It is a proportion problem as well. It is safe to say that hardly one percent of spiritual read-ing qualifies as A-1 (and this is true of other reading as well, but that is not our concern here). Though this may appear to be an exaggerated statement, it can easily be shown to be true. Of one hundred typical books that appear in a given year (and far more than a hundred are published annually) five or ten may have a modicum of popularity at the end of the decade. But not more than one or two of these will still be widely read. By the end of the cen-tury it is not likely that even one will have survived.

I hesitate to assign a percentage to “good books” as they were defined above, but possibly a span of two or five percent would come close to the reality. A similar span may approx-imate the fourth category, harmful spiritual reading. If we are not wildly wrong in these estimations, we are left with a vast number of medio-cre books and articles. And here we have our main problem. How does one survive the deluge of mediocre and make it through to discover the best?

A second problem is the ap-parent ineffectiveness of doing this thing we call spiritual reading. God’s Word transforms a person, says Scripture. One homily should change me for life, and if your life, for eternity as well. So should one

excellent article or book. Yet how many homilies and scripture read-ings and lectures and conferences and retreats have we experienced with seemingly little or no lasting effect? I surely am not saying that spiritual reading is utterly without benefit nor am I even remotely sug-gesting that it is unimportant. But I am pointing out that in many people the effects seem minor indeed. How many profound conversions occur as a result of reading this book or that?

And this question leads to a third problem, receptivity. The Gospel parable of the sower makes it clear that God’s Word is received with all sorts of receptivity ranging along the spectrum from complete welcome to complete rejection. Supposing that the spiritual read-ing faithfully reflects the Gospel, we must conclude that it, too, will be received with varying degrees of welcome and rejection. Even aside from willed impediments to the message there’s the question of our capacity or incapacity to appreciate a given expression of it. Not every-one is capable of appreciating Bee-thoven nor is everyone pure enough to grasp and profit from St. John of the Cross. Scripture supposes that

in our native state we are close to the Word of God, and so the psalm-ist prays that God may open his eyes (Ps 119:18). Saint Paul declares that the worldly person simply can-not understand the things of the Spirit (1 Cor 2:14). Even when we have found the very best in read-ing it does not follow necessarily that it’s message is going to come through to us.

A fourth problem is finding com-petent recommendations. Ought we to believe advertising? The question needs no answer. Are book reviews reliable? It depends on the review-er, for book reviews often say more about the reviewer than about the book. Are best seller lists an index? A bit of experience answers that ques-tion. Nor are bibliographies usually the answer. They often include all sorts of mediocre entries. And in a list of one hundred entries how does the unwary know the one or two that are worth reading?

QIt seems to me that your out-line of the problems supposes

a certain concept of what is and what is not spiritual reading. If this is so, how would you describe this activity?


10 March/April 2021

AIt may be well to say first what it is not. Spiritual reading is not

a study of theology, even spiritual theology. Nor is it keeping up with ecclesiastical matters or with what is going on in religious life. Still less it is merely satisfying one’s curiosity: “What does this periodical say this month?”

Spiritual reading is lectio divi-na—a divine reading. This classical two-word formula puts the matter into a nutshell. Spiritual reading

is a being nourished with God’s Word. That is why there is compar-atively so small a percentage of ex-cellent material available. During this activity, God’s Word is to soak in like the rain and permeate like the dew (Deut 32:1-3). We are be-ing enlightened by divine light, not by men’s opinions. Spiritual read-ing is a type of prayer experience in much the same manner that Scrip-ture reading is to be a dialogue be-tween man and his Maker.

We can put the nature of spiri-tual reading in another way: it is be-ing transformed from “one glory to another” (2 Cor 3:18) by the Word of God. Reading of the highest quality does what the biblical word does, and this is another reason why mediocre material does not answer our needs. Merely human wisdom is foolishness with God, as Saint Paul reminded the Corinthians, and me-diocre writing is to a large extent merely human thinking.

Mortification (cont. from pg. 19)al culpability”(no. 2352). Pius XII taught a similar doctrine: “From this a conclusion follows for psycho-therapy. In the presence of material sin it cannot remain neutral. It can, for the moment, tolerate what re-mains inevitable. But it must know that God cannot justify such an action. With still less reason can psychotherapy counsel a patient to commit material sin on the ground that it will be without subjective guilt. Such a counsel would be erro-neous if this action were regarded as necessary for psychic easing of the patient and thus as being part of the treatment. One may never counsel a conscious action which would be a deformation and not an image of divine perfection.”

So the obvious point here is that no one can recommend someone do an evil action. On the other hand, they can allow the patient to expe-rience feelings in regard to the thing repressed which may lead to some action which is a material sin. Since they cannot control this action ex-cept by further repression, through the emotional illness, the therapist may tolerate this action as concom-itant to the emerging emotion. Tol-eration here means one does not command it or forbid it. The thera-

pist does this with the proper expla-nation given of all the moral aspects involved. One might say that for most people this is an evil. But in the case of the patient, it is perhaps only a venial sin and the alternative is to encourage the emotional problem they have.

Passivity is much more import-ant than activity when one is dealing with this type of neurotic. The thera-pist must live the same doctrine he is teaching and Dr. Baars is clear: “There cannot be any fundamental conflict between sound moral theology and sound philosophical anthropology.”

The last directive which is a part of this therapy is: “The pleasure you experience as a result of abiding by the other directives is the most per-fect thing for you.” The patient has never related to those goods which he has repressed in an authentic way with real joy. Once the positive ex-perience of these goods emerges and he is able to address them in a ma-ture way, then things begin to fall into place properly. The joy of the person becomes other centered rath-er than self centered because he can experience the goods as they were meant to be. The essence of the cor-rect guidance for the normal and the wounded person is to be present like God. This is what parents must do and also what God does.

Dr. Baars summarizes this ther-apy: “The essence of a healthy up-bringing is an attitude which is in fundamental agreement with that of God. This means that they [ed-ucators] respect the child’s need to become a free human being and abstain from anything that will in-terfere with that freedom, such as undue stimulation of potentially repressing emotions. This they can do only if they have a reasonable trust in the basic goodness of ev-ery human being, i.e., that man has continued to be oriented toward the good in spite of the imperfection of his nature caused by Original Sin. This trust implies that the educator believes that the child will learn also from his faults and mistakes, because they interfere with his finding what he really wants; that which is truly good and fulfilling of his nature.”

Footnotes:1 Conrad W. Baars, Psychic Wholeness and Healing, New York: Alba House (1981), p. 66.2 Baars, Psychic, p. 73.3 Baars, Psychic, p. 72.4 Baars, Psychic, p. 73.5 Baars, Psychic, p. 80.6 Baars, Psychic, p. 90.7 Baars, Psychic, p. 93.8 Baars, Psychic, p. 104.


March/April 2021 11

Answering theMaster’s CallVocation Stories

By Sr. Cecilia Joseph Nguyen, CMRM

I Will Give You a Hundredfold

Growing up in a strong Cath-olic family was probably one of the seedlings that brought

about my desire to enter religious life. I loved reading about the lives of the saints, and I’ve always admired their courage and love for God that impelled them to give everything up to follow Him. My first exposure to the religious life was my encounter with the Dominican Sisters of Mary, Immaculate Province from Houston, Texas, at Marian Days one year, the annual gathering of Vietnam-ese Catholics. I was very attracted to their habit; all the Sisters looked so holy with their flowing white gar-ment, black veil, and a rosary at-tached to their side! I received their monthly magazine, two of their CDs, a small Rosary, and I was hooked ever since.

In school, whenever we were

asked questions such as, “What do you want to be when you grow up?” I would always answer: “A nun.” Pe-riod. I had no doubt that I wanted to become a sister, especially a Domin-ican sister. I was so set on becoming one, to the point that I dressed up as one of their aspirants/postulants during 6th grade for dress-up week at school! And when someone asked me what I was dressed as, I would tell them, “A Vietnamese Domini-can nun.” There was nothing more that I wanted than to become a sis-ter; they all looked so happy and peaceful in their vocation, and I wanted to have a share in that joy and peace as well.

However, when I entered my teenage years, things changed quite a bit for me. I met new people and was exposed to different ideas and thoughts, and I decided that becom-ing a sister wasn’t so “cool” anymore. I suppose I was just going through the teenage phase of “discovering oneself,” and I gave myself different career options for my future. Howev-er, I didn’t feel satisfied with what I chose; I had a feeling that there was something better out there for me, but I didn’t know what it was. When a thing like that happens, God al-ways makes His way in and arranges things a little bit.

As is our tradition, my family

and relatives would drive from our home in Minnesota to visit the Con-gregation of the Mother of the Re-deemer in Carthage, Missouri, every Thanksgiving to have a nice week-end off from our busy schedules, to spend time with one another and see the Christmas lights display. It just so happened that in 2007, we met the Sisters of Mary, Queen of Mercy, who were also visiting the community to view the Christmas lights display. Because a majority of my cousins there were girls, one of the sisters saw it as an opportunity to “cast the net” and “catch some fish.” We talked, exchanged emails, took pictures, and went our ways. After that, I didn’t think much about our encounter.

Little did I know, one of the sis-ters had been keeping in touch with my cousin, and she received informa-tion about the community and Pius


12 March/April 2021

For more information visit: QueenofMercySisters.org

X High School in Lincoln, Nebras-ka. My cousin told me that I should come there with her and see what it was like. At first, I was hesitant about this idea; I really didn’t want to have anything to do with religious life due to my personal attachments at home and school in Minnesota; I wasn’t ready to leave everything behind and start a whole new life. Nonetheless, I decided to come with her and visit the convent, just to see how it was. So during spring break, both of our

families drove to Lincoln and stayed with the sisters for a weekend. When my cousin and I talked, we both found it to be peaceful there. How-ever, I still didn’t know if I wanted to join the Sisters or not. If I went, this meant that I would have to leave many new opportunities behind (which suddenly came up during this time of discernment). It was a difficult decision for me, to decide whether I should go or not. It was a constant struggle for me from that time on. When I discussed this inner battle with my aunt, she told me that I should at least give religious life a try; if it didn’t work out for me, then at least I would have a good founda-tion for my life. After much thought, I saw that it was a reasonable idea, so I made my decision to enter the community with my cousin in 2008.

During my first year in the as-pirancy, I learned many new things about religious life that were different

from how society presented it, but I was still unsure if this was the path for me. The next thing I know, the second year of the aspirancy came along for me as a senior at Pius X High School, and this time my cous-in was no longer with me. It was also during this time that I began to seri-ously consider the religious life. Was this what I wanted for my life? Was this what God wanted for my life? I knew it required many sacrifices, such as leaving behind family and friends, but was I willing to follow what I’d dreamed of in my childhood? I strug-gled in my decision, to remain with the Missionary Sisters, even to the point of thinking about leaving the community to join the Vietnamese Dominican Sisters after I finished college, just to consider religious life again at a later time. Despite that rea-son, I could not confirm that possibil-ity. After much serious thought and reflection, Christ finally opened my heart that had been closed for so long to His call. I can still remember the night when He asked me in my heart if I would leave everything and follow Him. A verse from Scripture came to

my mind: “Jesus said: ‘Amen, I say to you, there is no one who has giv-en up house or brothers or sisters or mother or father or children or lands for My sake and for the sake of the Gospel who will not receive a hun-dred times more now in this present age... and eternal life in the age to come’” (Mk 10:29-30). His loving invitation was so strong and so clear. It assured me that if I gave my all to Him, nothing will go unheeded. The sacrifices I make in following Him will be repaid a hundredfold in this life and in the next. He promises so much more than what the world could offer. What would the things of this life be worth compared to the things in the next life? Through the Lord’s grace, I finally surrendered my all to Him, giving Him my whole and heartfelt “Yes.”

I made my perpetual profession of vows on June 8, 2019 becoming a Bride of Christ forever. Jesus, being the faithful Husband He is, always keeps His promises, and I can testify that His promise of a hundredfold is being fulfilled as I live my religious life day to day. The Lord is never outdone in His generosity!


March/April 2021 13

By Rev. Richard Boever, C.Ss.R.

Blessed Francis Xavier Seelos, C.Ss.R. —Gentle Pastor & Friendly Guide—

Francis Xavier Seelos was born in Fuessen, Bavaria on January 11, 1819. His father, Mang,

was a weaver of cloth and his moth-er, Frances, kept the household together. Francis was the sixth of twelve children born to the family. As was the custom, immediately af-ter birth, Francis Xavier was brought to the parish church to be baptized. Seelos grew up in a very Catholic environment. Not only was the fam-ily pious but, in fact, the town of Fuessen itself breathed the Faith. Of the 1,547 residents of the town, all but 20 were Catholic.

Francis began his schooling in his hometown, went on the Hol-bein-Gymnasium at Augsburg and finally to the Royal Ludwig Maxi-milian University in Munich. It was during these years at the university that Francis finally resolved to enter the seminary to prepare for ordina-tion to the priesthood. When he told his family of his decision to seek or-dination, they were delighted; when he told them that, like his namesake, he intended to minister overseas, they were heartbroken. With the wave of immigration, the Church in the United States was greatly stressed, especially to serve the Ger-man-speaking immigrants who gen-

erally did not know English well. The faith was their anchor, rooting them in the new land. Seelos had written to the superior of the American Re-demptorists asking for permission to join their community. When he received an affirmative letter in re-turn, he immediately began to pre-pare for the journey to the United States. His passport described him as being “6 feet tall, slim, hair and eyes brown, nose thick, mouth large, chin rounded.” He was 24 years old. He had written to his cousin: “You have heard with very great surprise that Providence has called me to a foreign country. I follow this vocation will-ingly. … If I relied on my own powers

alone, all hope and all spirit for such a resolution would be wanting. …In all humility, let us employ the help of God and beg for His graces that all may go well.” Francis Xavier Seelos entered the Redemptorist novitiate at St. James Parish in Baltimore and professed his vows a year and a day later. After the remaining theolog-ical studies were completed, he was ordained a priest on December 22, 1844.

Seelos would serve in seven par-ishes throughout the United States during his time in ministry. The Re-demptorists found that in order to have a community in many cities, bishops expected them also to accept ministering in a specific parish. The rectories in these parishes, however, were much larger than what would be required for just the parish priests. The charism of the religious commu-nity was much broader than parish ministry and members of a house included confreres who traveled to far reaching German-speaking com-munities and to men who preached parish missions.

Father Seelos was sent to St. Phi-lomena’s Parish in Pittsburgh shortly after his ordination. St. John Neu-mann, C.Ss.R. was the pastor. The bishop, Michael O’Connor, referred

Religious Pioneersin AmericaTrailblazers of Faith


14 March/April 2021

to the two of them, along with Fr. Joseph Mueller, as “my three saints at St. Philomena.” Blessed Seelos and St. John Neumann shared the same room in the rectory with only a curtain separating the sleeping area for a bit of privacy. These Redemptorists served Ger-man-speaking communities as far west as Steubenville, Ohio, and as far east as Wheeling, West Virgin-ia. Seelos would later write to Neu-mann’s sister in Bohemia about the days he and John Neumann ministered together: “I was his subject, but far more than that, his child and his son … He introduced me to the active life. He directed me as a spiri-tual guide and confessor. He cared for all my needs of body and soul, and he loved me as his own son.” After two years together, Neumann was trans-ferred out of Pittsburgh and was soon appointed superior of all the Redemp-torists in North America. This was sig-nificant for Seelos because, after just three years as a professed member of the community, Neumann appointed him novice master. The saintly supe-rior must have known Francis Xavi-er’s ability and holiness and judged him the right person to instill in the aspiring new members the spirit of the Congregation as it was lived in the United States. It was during this as-signment that Seelos officially became a citizen of the United States.

After nine years in Pittsburgh, Father Seelos was transferred as pas-tor and local superior to St. Alphon-sus Parish in Baltimore. As in other Redemptorist parishes, the men also served the German-speaking com-munities surrounding St. Alphonsus Parish, many of which would later become independent parishes with their own pastor.

While Seelos was in Baltimore, a general chapter was called in Rome

for members of the Redemptorist Congregation throughout the world. From the United States, the provin-cial and one elected member would serve as representatives for America. Seelos sincerely wished to be elected because the trip would have enabled him to visit his family while in Europe. He was not elected but remained in Baltimore to serve in the position of Consulter, which made him the sec-ond highest authority of the Ameri-can province. This position present-ed him with one of the most difficult situations he would have to face. The vicar-provincial suffered a mental breakdown and it fell to Francis to deal with the situation. He found it necessary to place the priest in Mount Hope Asylum, an institution run by the Sisters of Charity for the mentally deranged. After several weeks of wor-ry about the man, Francis returned to Annapolis so he could visit with him at Mount Hope. The confrere seemed so much better that Seelos brought him back with him to the community in Baltimore. It soon became apparent he was not better and had to be read-mitted to the institution. This was all very difficult for the tender heart of Seelos, but he was also quite upset to hear that some of the confreres had written to Rome, accusing him of im-prudence in the way he handled this

case. He reprimanded them for overreaching their authority.

As was his practice in all of his assignments, Seelos spent many hours in the confession-al. There were always long lines waiting to speak with him. Af-ter hours hearing confessions one Saturday afternoon, Bless-ed Seelos stretched when he came out of the confessionals and ruptured a blood vessel in his throat causing him to spit blood. This was noticed by one

of the confreres and reported to the provincial. Eventually, the state of his health brought him to his bed, and he was relieved of his charge as rector and superior of St. Alphonsus. After a month, he received orders to move to Cumberland, Maryland, and serve there as pastor, rector and prefect of the professed students who were pre-paring for priestly ordination.

While in Cumberland, Francis Seelos heard the rumor that Bishop Michael O’Connor of Pittsburgh was resigning his position for health rea-sons and had recommended Seelos as the first candidate on his list to suc-ceed him. Seelos begged everyone he knew to pray that this not happen. Seelos never became bishop, and he threw a day-long party for the stu-dents to celebrate that fact.

The pastoral heart of Seelos was with his students. The affection he had for the men in formation was re-turned by them. One of the students wrote: “His first appearance made an unforgettable impression on me. His whole external appearance, the ex-pression on his face, had something noble and venerable and at the same time, so gentle and attractive that you felt you were in the presence of a saint.” One of the biographers of Bl. Francis Seelos entitled his book, The Cheerful Ascetic, and these qualities


March/April 2021 15

were most noticed by the faithful. Father Seelos, as pastor, was often enough asked to pray for his sick pa-rishioners. In many cases, recovery was reported, but his fame was found not in being a miracle worker but rather as a gentle and friendly guide to those who encountered him. He advised those he directed to enter the finer school. “I mean the school of suffering, the school of the cross, the school of following Christ. O that we would sanctify ourselves by our daily crosses, by the cross of our state in life, in the resigned, joyful embracing of this dear cross!”

The student house of studies was moved from Cumberland to Annap-olis, Maryland, in 1862 and Francis Seelos went with them. The Civil War was being fought at the time and Seelos was greatly concerned about the military draft. “Thirty-six of our students, besides myself, are in danger of being selected for mil-itary service. For this reason, I and another Father went to Father Abra-ham.” Seelos reported that President Lincoln was very gracious but that he told him that he could not issue a special exemption from the draft for

his students; nonetheless, he assured him, all would be okay, Indeed, none of the men were drafted.

The Prefect was reported to Rome by a confrere as not being strict enough. Without consultation with the authorities in the United States, Seelos was replaced with a priest from Holland. Francis continued his

tenure at St. Mary’s but gave himself to the preaching of parish missions. He preached in parishes through-out the East and Midwest. Mission preaching, he confided to his sister in a letter home, was actually the apos-tolate most pleasing to him.

And then came his final assign-ment, New Orleans. He was appoint-ed prefect of St. Mary’s Assumption, the parish established for the Ger-man-speaking. Father Seelos min-istered to the sick and dying, most of whom were suffering from Yellow Fever. One day, it was noticed that Seelos himself became jaundiced. He had succumbed to the fever, and it would claim his life on October 4, 1867.

The faithful of New Orleans knew they had been in the presence of a holy man and began to invoke his intercession in their needs. His letters were collected, and testimonies were taken in the conviction that his cause for canonization would develop. To this day, pilgrims come to the Shrine of Blessed Seelos staffed by the Re-demptorist community seeking his intercession and are confident in the power of his prayers joined to theirs.

The National Shrine of Blessed Francis Xavier Seelos is located

in St. Mary’s Assumption Church, in New Orleans, Louisiana. In 2000, the Catholic Church beati-fied Father Seelos, making him one step away from sainthood. Many miracles are attributed to his in-tercession both during his life and after his death.

The Shrine contains many re-ligious paintings, tapestries and photographs that depict Father Seelos and his life as a missionary. In addition to the relics, there is a

display of Seelos’ personal belong-ings. There is also a life-sized bronze statue of Blessed Seelos and his orig-inal cast-iron casket from 1867. The centerpiece of the Shrine is a sacred reliquary, which now houses the re-mains of Father Seelos.

St. Mary’s Assumption Church, where Father Seelos served as pastor, is a still active parish. It is considered the most ornate of New Orleans church-es, for its distinctive European ba-roque flavor. The hand-carved wood-en statues of saints that make up the high altar are originals from Germany

and are some of the finest pieces of 19th-century European polychrome sacred art in this country. Liturgical music is still played on the 1891 Ger-man organ. The confessionals are the same rooms that Father Seelos used more than 100 years ago.

National Shrine Continues Pastoral Ministry of Blessed Seelos


16 March/April 2021

Simeon, so Saint Luke tells us, “looked forward to the consolation of Israel” (Lk 2:25). Going up to the Temple as Mary and Joseph were bringing Je-

sus there, he took the Messiah into his arms. The one who recognized in that Child the light that came to shine on the Gentiles was an elderly man who had pa-tiently awaited the fulfillment of the Lord’s promises.

The patience of Simeon. Let us take a closer look at that old man’s patience. For his entire life, he had been waiting, exercising the patience of the heart. In his prayer, Simeon had learned that God does not come in extraor-dinary events, but works amid the apparent monotony of our daily life, in the frequently dull rhythm of our activ-ities, in the little things that, working with tenacity and humility, we achieve in our efforts to do His will. By pa-tiently persevering, Simeon did not grow weary with the passage of time. He was now an old man, yet the flame still burned brightly in his heart. In his long life, there had surely been times when he had been hurt, disappointed, yet he did not lose hope. He trusted in the promise, and did not let himself be consumed by regret for times past or by the sense of despondency that can come as we ap-proach the twilight of our lives. His hope and expectation found expression in the daily patience of a man who, de-spite everything, remained watchful, until at last “his eyes saw the salvation” that had been promised (cf. Lk 2:30).

I ask myself: where did Simeon learn such patience? It was the born of prayer and the history of his people, which had always seen in the Lord “a God merciful and gracious, slow to anger and abounding in steadfast love and fidelity” (Ex 34:6). He recognized the Father who, even in the face of rejection and infidelity, never gives up, but remains “patient for many years” (cf. Neh 9:30), constantly holding out the possibility of conversion.

The following is Pope Francis’ homily given at the Mass commemorating the 25th annual World Day of Consecrated Life celebrated on February 2, 2021, at St. Peter’s Basilica in Rome.

The patience of Simeon is thus a mirror of God’s own patience. From prayer and the history of his people, Simeon had learned that God is indeed patient. By that patience, Saint Paul tells us, He “leads us to repentance” (Rom 2:4). I like to think of Romano Guardini, who once observed that patience is God’s way of responding to our weakness and giving us the time we need to change (cf. Glauben-serkenntnis, Würzburg, 1949, 28). More than anyone else, the Messiah, Jesus, whom Simeon held in his arms, shows us the patience of God, the Merciful Father who keeps calling us, even to our final hour. God, who does not de-mand perfection but heartfelt enthusiasm, who opens up new possibilities when all seems lost, who wants to open a breach in our hardened hearts, who lets the good seed grow without uprooting the weeds. This is the reason for our hope: that God never tires of waiting for us. When we turn away, He comes looking for us; when we fall, He lifts us to our feet; when we return to Him after losing our way, He waits for us with open arms. His love is not weighed in the balance of our human calculations, but unstintingly gives us the courage to start anew. This teaches us resil-ience, the courage always to start again, each day. Always to start over after our falls. God is patient.

Let us look to our patience. Let us look to the patience of God and the patience of Simeon as we consider our own lives of consecration. We can ask ourselves what pa-tience really involves. Certainly it is not simply about tol-erating difficulties or showing grim determination in the face of hardship. Patience is not a sign of weakness, but the strength of spirit that enables us to “carry the burden,” to endure, to bear the weight of personal and community problems, to accept others as different from ourselves, to persevere in goodness when all seems lost, and to keep ad-vancing even when overcome by fatigue and listlessness.

Contemplating God’s Patience & Imploring the Trusting Patience of Simeon & Anna


March/April 2021 17

“Only those crucified

by love, as Jesus was

on the Cross, are able

to help the crucified of

history with effective

words and actions....

Concrete actions are

needed to make us

experience this love

in our own love.”

Let me point to three “settings” in which patience can become concrete.

The first is our personal life. There was a time when we responded to the Lord’s call, and with enthusiasm and generosity offered our lives to Him. Along the way, to-gether with consolations we have had our share of disap-pointments and frustrations. At times, our hard work fails to achieve the desired results, the seeds we sow seem not to bear sufficient fruit, the ardor of our prayer cools and we are not always immune to spiritual aridity. In our lives as consecrated men and women, it can happen that hope slowly fades as a result of unmet expectations. We have to be patient with ourselves and await in hope God’s own times and places, for He remains ever faithful to His promises. This is the foundation stone: He is true to His promises. Remembering this can help us retrace our steps and revive our dreams, rather than yielding to interior sadness and discouragement. Brothers and sisters, in us consecrated men and women, inte-rior sadness is a worm, a worm that eats us from within. Flee from interior sadness!

A second setting in which patience can become concrete is community life. We all know that human relationships are not always serene, especially when they involve sharing a project of life or apostolic activity. There are times when conflicts arise and no immediate solu-tion can be expected, nor should hasty judgments be made. Time is required to step back, to preserve peace and to wait for a better time to resolve situations in charity and in truth. Let us not allow ourselves to be flustered by tem-pests. In the Breviary, for tomorrow’s Office of Read-ings, there is a fine passage on spiritual discernment by Diodochus of Photice. He says: “A tranquil sea allows the fisherman to gaze right to its depths. No fish can hide there and escape his sight. The stormy sea, howev-er, becomes murky when it is agitated by the winds.” We will never be able to discern well, to see the truth, if our hearts are agitated and impatient. Never. Our commu-nities need this kind of reciprocal patience: the ability to support, that is, to bear on our own shoulders, the life of one of our brothers or sisters, including his or her weaknesses and failings, all of them. Let us keep in mind that the Lord does not call us to be soloists—we know there are many in the Church—no, we are not called to

be soloists but to be part of a choir that can sometimes miss a note or two, but must always try to sing in unison.

Finally, a third setting is our relationship with the world. Simeon and Anna cherished the hope proclaimed by the prophets, even though it is slow to be fulfilled and grows silently amid the infidelities and ruins of our world. They did not complain about how wrong things are, but patiently looked for the light shining in the darkness of history. To look for the light shining in the darkness of history; to look for the light shining in the darkness of our own communities. We too need that kind of patience, so as not to fall into the trap of complaining. Some peo-

ple are masters of complaining, doctors of complaining, they are very good at complaining! No, complaining impris-ons us: “the world no longer listens to us”—how often do we hear that—or “we have no more vocations, so we have to close the house,” or “these are not easy times” “ah, don’t tell me!....” And so the duet of complaints begins. It can happen that even as God patiently tills the soil of history and our own hearts, we show ourselves impatient and want to judge everything immediately: now or never, now, now, now. In this way, we lose that “small” but most beautiful of virtues: hope. I have seen many conse-crated men and women who lose hope, simply through impatience.

Patience helps us to be merciful in the way we view ourselves, our commu-nities and our world. In our own lives,

do we welcome the patience of the Holy Spirit? In our communities, do we bear with one another and radiate the joy of fraternal life? In the world, do we patiently of-fer our service, or issue harsh judgments? These are real challenges for our consecrated life: we cannot remain stuck in nostalgia for the past or simply keep repeating the same old things or everyday complaints. We need patience and courage in order to keep advancing, ex-ploring new paths, and responding to the promptings of the Holy Spirit. And to do so with humility and simplic-ity, without great propaganda or publicity.

Let us contemplate God’s patience and implore the trusting patience of Simeon and of Anna. In this way, may our eyes, too, see the light of salvation and bring that light to the whole world, just as these two elderly individuals did in their words of praise.


18 March/April 2021

Mortification TherapyBy Rev. Brian Mullady, O.P.

Dr. Conrad Baars pioneered a new approach to therapy for obsessive-compulsive neu-

rotics called mortification therapy. This therapy has sometimes been very controversial with confessors and moral theologians. It would therefore seem useful to devote a whole article to it. First, it needs to be stated that spiritual authors like Fr. Jordan Aumann, O.P., found the ideas in the books of Dr. Baars to be in fundamental agreement with Catholic doctrine. As his ideas bear a superficial resemblance to moral permissiveness, clarification is in order.

The problem is especially ur-gent as today’s climate is loaded with self-help techniques which are permissive and misleading. Some people think to cure problems with sexual integration or assertion, all one needs to do is to be ordered to experience these things even if the actions are sinful. Some moral theo-logians after Vatican II proposed new moral norms which basically permitted almost any actions. Dr. Baars is very clear that true healing cannot occur for this problem until both moral theologians and psychia-trists cooperate together in the pro-cess of guidance based on authentic Catholic moral teaching.

The obsessive-compulsive neu-rotic is basically very intelligent and naturally capable of full inte-gration. But he suffers from bad moral education and the fact that he has formed his passions based on this education. “These mistaken interpretations are most likely to be formed when educators—parents,

teachers, relatives, religious instruc-tors —convey to the young person, directly or indirectly, that sex is actually potentially harmful, if not

an occasion of sin.” This mistaken impression can be given in a variety of ways. It can be the result of posi-tive teaching or the omission of that teaching or even of the manner in which sexual matters or other mat-ters like anger are discussed.

Two things are therefore the cornerstones of healing of this con-dition. The first is to explain the inherent goodness of the feelings themselves involved. This does not mean moral goodness, but natu-ral goodness. The Catechism of the Catholic Church explains this well: “In themselves passions are nei-ther good nor evil. They are moral-ly qualified to the extent that they effectively engage reason and will” (no. 1767). The feelings of pleasure or even the passion of love is a nat-ural response to perceived good. Dr. Baars gives the example of a rose: “[…] if I love a rose it is not because I arouse this emotion or will it, but because the qualities of the rose—shape, color, fragrance—stimulate my feeling of liking.” In the case of sexuality, though one might be able to write a treatise on the goods in-volved in the conjugal act, this does not arrive at the feelings. Pope John Paul II’s Theology of the Body has done much to encourage this proper understanding.

“Dr. Baars is very clear

that true healing

cannot occur for

[obsessive-compulsive

neurotics] until both

moral theologians and

psychiatrists cooperate

together in the

process of guidance

based on authentic

Catholic moral teaching.”

The Spiritual Counselof Dr. Conrad W. Baars

Doctor of the Heart,Healer of the Soul


March/April 2021 19

Dr. Baars continues: “to enable the patient to develop this feeling knowledge, the therapist must also help him to rid himself of the cause of this repressing fear or energy, i.e. his usefulness judgment that sex is harmful.” This involves giving the patient that advice that he should change his judgment from I “must not” experience pleasure in sexual matters, to I “may” experience plea-sure in these matters. Or from you “must not” feel anger, to you “may” feel anger. The point must be stressed that such advice is not given to peo-ple who are well formed concerning these feelings. This is only given to obsessive-compulsive neurotics. The reason is that the neurotic will tell you he can control his behavior and feelings in this regard, but he does not do so from a choice creating a virtue. He only does this by using one emotion to control another.

This is called mortification therapy. This seems strange because Catholics have been used to apply-ing the term to things like pleasure at sexuality and anger. If mortifi-cation is sometimes indicated for pleasures which lead to sin, it is also indicated for those passions like fear and energy which are out of control in the neurotic.

The usual difficulty which oc-curs for moralists and confessors is that when these repressed feelings begin to emerge they may often lead to morally evil acts like self-abuse. The psychiatrist is not to recommend these acts since he is the voice of reason in the patient’s life. This would be reason recom-mending something intrinsically evil which is impossible. The same would be true for anger. Neverthe-less, since the patient cannot con-trol these acts except by a repressive means, the psychiatrist and confes-

sor may have to tolerate these acts for a time while the repressed feel-ings are emerging from being buried alive. It goes without saying that it would be against justice to involve another in these acts. Normally, ob-sessive compulsive neurotics have a strong sense of justice, so if this is explained to them, they understand.

Dr. Baars maintains that only for the time when these feelings are emerging, the therapist must say: 1) you may do everything and 2) for you there are no rules. Objectively of course there are rules. But the person interprets the whole idea of rule in a wrong sense. They must be allowed to recover the correct sense. This

takes time and patience and the pre-sumption morally would be that the person has no moral determination over these particular actions while reintegration is happening.

Two magisterial sources may be helpful here to quiet the fear of the confessor. First, the Catechism of the Catholic Church. “To form an equi-table judgment about the subject’s moral responsibility and to guide pastoral action, one must take into account the affective immaturity, force of acquired habit, conditions of anxiety, or other psychological or social factors that can lessen, if not even reduce to a minimum, mor-

(Continued on page 10)


20 March/April 2021

With Mother Marie Julie Saegaert, S.C.M.C.Superior General of the Sisters of Charity of Our Lady, Mother of the Church

InnerView

Mother, you knew from an early age that you wanted to be a sister. How did you know that God was calling you to be a bride of Christ?

Well, it’s a bit long, but I love to tell this story. My father was a musician and every Saturday after-noon he and his band would play at wedding receptions. (In those days there were no DJs.).

Beginning when I was three, every Sunday morning he and I would have breakfast together while everyone else was asleep. Week af-ter week I would ask the same ques-tion; “Daddy, was the bride beauti-ful?” And week after week he would answer, “Baby, all brides are beauti-ful.” In those days if you were mar-ried on Saturday your picture was in the paper on Sunday. So I would drag the paper to him and he would open it to the society page and show me. Sometimes, I didn’t think she was very pretty, and would tell him so. He would always reply, ‘Baby, all brides are beautiful.’ Somehow, after many months, I came to un-derstand that if someone loved you enough to ask you to be his bride, that made you beautiful.

Can you imagine that short-ly thereafter I was sitting on the backseat floor of my mother’s car, looking up into the serene face of a Religious Sister of Mercy whom my mother was driving to an appoint-

ment. She was wearing the tradi-tional habit which they wore at the time, and I asked her, “Why are you dressed like that?” She leaned down to me and said softly, “Because I’m the Bride of Jesus.”

At that moment of revelation, at the age of four, I knew I would one day be a bride of Jesus, so I could be beautiful. I think my mo-tivation was far from perfect, but the fire of that dream never died. When the Bishop placed this gold ring on my finger at my profession and said, Sister I betroth you to Jesus Christ, I could never have imagined the beauty that would fill my heart in the days to come.

What attracted you to the charism of the Sisters of Charity of Our Lady, Mother of the Church?

To tell you the truth, I knew nothing about charism when I first sought admission to the novitiate at the age of 16. I asked to enter the Sisters of Charity because I attend-ed their boarding school at the time and was moved by their prayer life and the realization that their entire lives were spent for others. I only learned about the charism of serving the people of God in a spirit of heartfelt simplicity after I entered and studied the story of our founder, Bishop John Zwysen, and came to love his spirit that our Sisters exemplified so

well as they placed their lives at the service of the Gospel.

What ministries have you been in-volved with in the community?

I’ve been so fortunate. Educa-tion was my first apostolate, teach-ing junior high through college lev-el. After obtaining certification in healthcare administration, medical ethics and a degree in Pastoral Min-istry with the Dying and their Loved Ones, I had the privilege of serving in long term care and hospitals for twenty years. God also called me to bereavement work and consulting on the ethics of end-of-life issues. Currently I am profoundly moved in my engagement with other people through spiritual accompaniment. Above all, I am deeply grateful for my spiritual daughters in the Sisters of Charity of Our Lady, Mother of the Church.

How did you come to be involved with the IRL and why is the IRL’s mission important to the Church?

When I was in ministry in Wisconsin I attended the Nation-al Meetings of the IRL for several years and was invited by Fr. Thom-as Nelson and Mike Wick to serve on the Board of Directors. Working with Bishop Dolan, Bishop Vasa and Bishop Hying along with the in-spired and inspiring staff of the In-


March/April 2021 21

stitute, I came in contact with many of the beautiful lay people who sup-port the consecrated life. It’s the la-ity who uplift us in our apostolates, and we draw from their prayers and example in the sometimes daunting challenges as we serve the Church in contemporary society. The Com-munion of Saints, especially the Church militant, needs the support of every person who is fired with the love of God, and the dynamic be-tween the laity and priests and reli-gious in the InstItute on RelIgIous lIfe provides a powerful testimony to the wonder of the Mystical Body. The IRL makes that happen in holy and amazing ways.

How have the sisters benefited from the IRL programs and events?

I can speak personally for my Sisters. Some, while attending IRL functions as lay persons, especially the National Meeting, have found the impetus to respond to the Lord’s invitation to follow Him in the con-secrated life, We have sent sisters to the Vita Consecrata Institute and they bring back to the community a richness that inspires their own vocation and nourishes us who live with them. The IRL interactive website is very helpful to us as we navigate the responsibilities of our various apostolates.

Mother, you brought an emerging community to do their novitiate with you, you have served on the CMSWR Board and also were on the IRL Board for 14 years. You have a very maternal heart for the Church as a whole. Why is this co-operation and fellowship so impor-tant to you?

My community separated from a larger congregation in 1970 and it was both a painful and moving

experience. I have to say that I’m so grateful to my community for embracing an emerging community who asked to spend their novitiate with us in order to learn the essen-tial elements of consecrated life while being immersed in the dis-cernment process. Religious strive to be at the heart of the Church, so we can’t be insulated and con-cerned only about ourselves and our exterior apostolate. Members of the consecrated life have been rich-ly blessed through the Church—the Universal Church and the indi-vidual members of the Church who walk the road of holiness every day. It seems to me that we are invited to do all we can to support those who are gifted by the Holy Spir-it with the call to establish a new community, whenever that is possi-ble. For us, it was possible, and they have been an immense blessing for us.

You have a steady number of young women entering your community. What is attracting them to religious life?

A small, but steady and incred-

ibly lovely number of young women who find their way to our novitiate are led by a blessed Providence to respond to the invitation they hear in their hearts. We never cease to be humbled by the women God sends us, and we pray to be worthy of them. Each has her own story, but I can only say that they, like so many young people today, are filled with the desire to give everything to the One who has set their hearts on fire. That sounds simple, but it’s profound.

You will be receiving the IRL Pro Fidelitate et Virtute Award at the April 2021 National Meet-ing. What does this award mean to you? Can we add that we are so pleased to be able to bestow it on you!

Believe me, I am standing on the shoulders of the great men and wom-en who have received this award be-fore me, and the view is breathtak-ing! This is an honor that I accept in the name of every person who has ever touched my heart with the love of Jesus. It belongs to all who believe in the splendour of religious life, and I thank the InstItute on RelIgIous lIfe for bestowing it on me. Praised be Jesus Christ.

For more information visit: SistersofCharity.org


22 March/April 2021

IRL News & Notes

Carmelite Monastery in San Rafael Officially Closes

O n March 1, 2021, the Carmelite Monastery of the Mother of God

in San Rafael, California, officially closed its doors after 55 years in Marin County. The four remaining nuns were informed in May after a decree of closure was issued by the Vatican’s Congregation for Institutes of Conse-crated Life.

The sisters range in age from 59-98, the oldest being Mother Dolores Sullivan, OCD, 98, one of the found-ing sisters of the monastery, found-ed from the Carmelite monastery in Carmel, California, It is a very diffi-cult and sad time for them and for the community who have loved and sup-ported them, but when you have so few sisters, said Sr. Anna Marie Vanni, the last Prioress, “you really have to look at your vitality.”

Two of the nuns will be received into the Carmel of Mary Monastery in Wahpeton, North Dakota, and the re-maining two sisters will be welcomed into the Carmelite Monastery of St. Therese in Clinton Township, MI.

We pray for the people of Marin County who are losing their beloved sisters, and we pray that the sisters will be blessed in and be a blessing to their new communities.

On October 7, 2020, the Feast of Our Lady of the Holy Rosary,

the Sons of the Most Holy Redeemer (or F.SS.R.: Filii Sanctissimi Redemp-toris) were granted a canonical in-vitation to establish a monastery in the Diocese of Great Falls–Billings, Montana. Most Rev. Michael Warfel and Father Michael Mary signed the papers bringing this flowering of reli-gious life from Scotland to America. Two months later, the community, also known as the Transalpine Re-

demptorists, purchased 200 acres in Forsyth, Montana, with the inten-tion of building a future monastery there for their American foundation.

In 2008, the Transalpine Re-demptorists were received into full communion with the Church and erected as a Clerical Institute of Di-ocesan Right in 2012 in the Diocese of Aberdeen in Scotland, after the 2007 Motu proprio of Pope Benedict XVI. The Order has two monaster-ies: one on the island of Papa Stron-

The long-awaited opportunity to present the 2020 Pro Fidelitate et Vir-tute Award to Fr. Mitch Pacwa, S.J., finally occurred on January 27, 2021, via Skype on EWTN Live. We were delighted to make the presentation and Father Mitch was a most gracious recipient. You can view the award presentation on YouTube.

Father Pacwa Receives His 2020 IRL Award Virtually

say in Scotland and the other in the Diocese of Christchurch, New Zea-land (PapaStronsay.com).

Transalpine Redemptorists to Build Monastery in Montana


March/April 2021 23

Marian Sisters of Santa Rosa Acquire Ursuline Property

allowing us the room to grow, as many women are answering God’s call to religious life and wishing to join us. We ask for your prayers in this transition, so that we—through the intercession of Our Lady, St. Jo-seph, and St. Angela Merici—may give Our Lord a place where He is loved and served above all else.”

Their new address: Mater Dei Convent, 400 Angela Drive, Santa Rosa, CA 95403.

For more information, visit their website: MarianSisters.com.

In January 2021, the Ursuline Sisters,

who have served in the Diocese of Santa Rosa in California for more than 130 years, announced the sale of their convent property to the Marian Sisters of Santa Rosa. After careful, sometimes painful discernment, the Ursuline Sisters determined that they were no longer able to carry on their min-istries from this lo-cation. Three years ago, the property and buildings suffered severe damage from a wildfire. It took the Ursulines three years to repair the damage.

The Marian Sisters original-ly lived in the bishop’s former resi-dence, but for the last four years, they have resided in a single-level apartment convent within walking distance of the cathedral parish. But it can only accommodate 20, and they anticipate that they soon will run out of space. The Ursuline con-vent is located on 45 acres and has 37 cells, a large chapel, offices and

a refectory. Located in Santa Rosa, it is 10 minutes from the cathedral, close to the chancery and close to the elementary schools and high school where they serve.

“It has been an honor to work with the Ursuline Sisters through this transition,” say the Marian Sis-ters. “The Ursuline’s have given so much to the community of Santa Rosa, and we pray that our religious family may be able to do the same. The acquisition of the property is a big step in deepening our roots and

On February 11, 2021, Rev. Sera-phim Michalenko, M.I.C., died

at the age of 90 from an illness related to COVID-19. Father Seraphim, the world-renowned expert on the life and spirituality of St. Maria Faustina Kow-alska, smuggled photographic images of the pages of Saint Faustina’s diary out of Communist-occupied Poland in the 1970s and later documented her beatification and canonization mira-cles. In 2016, the IRL bestowed its Pro

World-Renowned Expert on Divine Mercy Passes AwayFidelitate et Virtute Award upon him for his faithful witness to the priestly and consecrated life, and his unwavering trust in the Merciful love of God.

Father Seraphim wrote: “May Our Lord’s declaration: ‘Mankind will not experience security so long as it does not turn with trust to the Fount of Mercy’ (Diary: 300, 699), spur us on to make His Divine Mercy message and devotion an integral factor in our Chris-tian lives.”


24 March/April 2021

SeSSion i: June 28–July 9, 2021• CONL 621—History of the Consecrated Life

—Rev. Thomas Nelson, o.Praem.• SPIR 634—Virtues and the Spiritual Life

—Rev. Brian Mullady, O.P.• SPIR 805—The Spirituality of Mary and Joseph

—Rev. Boniface Hicks, O.S.B. & Msgr. Arthur Calkins

SeSSion ii: July 12–July 23, 2021• CONL 623—Scriptural Foundations of the Consecrated Life

—Rev Gregory Dick, o.Praem.• CONL 625—Vatican II and the Consecrated Life

—Rev. Thomas Nelson, o.Praem.• SPIR 803—Heart Speaks to Heart

—Rev. Alphonsus Hermes, o.Praem.

2021 VCI Summer Courses Scheduled

For more information, please call 703-658-4304 or visit Christendom.edu/vci

The 2021 Vita Consecrata Institute summer session will take place June 28–July 23, 2021, on the campus of Christendom College in Front Royal, Virginia. We certainly hope that the COVID-19 restrictions will be eased enough by then to have a fruitful time of instruction, fellowship and prayer together. The following is the planned schedule.

A900th Jubilee Year Edition of The Life of Saint Norbert, a transla-

tion of the ancient “Vita Norberti B,” honors Saint Norbert and his first fol-lowers during this ninth centenary of the establishment of the Norbertine Order on Christmas Day 1121, at Prémontré, France.

“Vita B” was written by those who knew Norbert during his lifetime, and this translation is illustrated with en-gravings from a 17th century biogra-phy of the saint. The translator was Rev. Theodore J. Antry, o.PRaem., and the Forward was written by Jos Wouters, o.PRaem., Abbot General of the Norbertine Order.

Visit shop.norbertinesisters.org. to purchase a copy.

New Biography on St. Norbert Published for Jubilee Year


March/April 2021 25

On Saturday, April 10, 2021, the IRL will host its annual Nation-

al Meeting at the University of St. Mary of the Lake –Mundelein Sem-inary. The theme for the meeting is: “With a Father’s Heart: St. Joseph, Guardian of the Redeemer.”

Due to the ongoing Covid-19 re-strictions, the National Meeting will be a one-day meeting with limited seating so register early if you plan to attend!

The speakers include: Sr. Joseph Andrew Bogdanowicz, O.P., Rev. John Burns, Rev. Boniface Hicks, O.S.B., and IRL National Direc-tor Rev. Thomas Nelson, O.PRaem. Most Rev. Donald J. Hying, Bishop of Madison, will celebrate Holy Mass on Saturday afternoon. Audios of the talks will be available after the meeting.

2021 IRL National Meeting Will Honor St. Joseph

The 2021 Los Angeles Re-

gional Meeting will take place on May 15, 2021, at Sts. Peter & Paul Church, in Wilmington, CA. The theme of the meeting is: “With a Father's Heart: Saint Joseph, Guardian of the Re-deemer.”

Religious, priests, consecrat-ed persons, laity and students are most welcome to attend. The cost is only $20 per person and includes lunch. Registration begins at 8:30 a.m. and the day concludes with Benediction at 3:30pm. For more information please visit ReligiousLife.com.

LA Regional Meeting–Save the Date!

Following Saturday’s Mass, there will be a special dinner at which Mother Marie Julie Saegaert, S.C.M.C., will receive the 2021 Pro Fidelitate et Virtute Award. Mother Marte Julie is the Superior General of the Sisters of Charity of Our Lady, Mother of the Church and has been a long-time IRL Board Member and

serves as the Executive Vice-Presi-dent.

For those who cannot attend in person, we are also live-streaming the meeting for the first time, so you can watch from home, convent or monastery! Please register online at ReligiousLifeCatalog.com, by mail or by calling (847)573-8975.

A new booklet, Blessed St. Jo-seph: A 30-Day Devotional on

the Person and Mission of the Cho-sen Father of Our Lord, is available from the IRL. Written by Rick Sark-isian, Ph.D., and edited by Michael D. Wick, this 40-page booklet is about the vocation and mission of Saint Joseph—who he was, and who we can become by living a life that parallels that of a man who served Jesus like no other. To order, call 847-573-8975 or go to ReligiousLifeCatalog.com. (1-10 copies—$3.50; 11-24 copies—$3.00;

25-99 copies—$2.50; 100-499 copies—$1.75; 500+ Call IRL Office. Prices do not include S&H.

New 30-Day Devotional for the Year of Saint Joseph


26 March/April 2021

Affiliate in Focus

Handmaids of the Precious Blood New Market, Tennessee

The Handmaids of the Pre-cious Blood are cloistered contemplatives dedicated

to the honor, praise and worship of God. By their hidden apostolate, they extend the arms of prayer and sacrifice around the world, with a special solicitude for God’s priests. A Pontifical community, their love for the Church is expressed in un-swerving loyalty and fidelity to the Holy Father. Eucharistic adoration is a special aspect of their ecclesial mission.

The spiritual life of the Hand-maids is centered on the Holy Eu-charist. As such, they treasure the Holy Sacrifice of the Mass as the highest act of worship offered to the Blessed Trinity. There is no greater gift on earth or a more efficacious prayer for the salvation of souls.

As their Founder so clearly stated, their life “is tied, anchored, bound, fastened, and focused in the Blessed Sacrament.” This is their apostolate, which allows each sister to extend her love for Jesus and her gratitude to Him to every hour of the day and night. Each sister en-joys at least one daily Holy Hour in addition to several nocturnal Holy Hours each week.

Communal prayer is essential to the Handmaids of the Precious Blood. The entire Liturgy of the

Hours in English is chanted daily in chapel together by all the sisters.

They also have a deep, filial love for Mary, the first Handmaid of the Lord. The community seeks to imitate Our Lady’s fiat and con-template Christ with her in faith, particularly in the Holy Rosary the sisters pray daily in community be-fore Our Lord in the Most Blessed Sacrament.

Since prayer is the life and strength of their own souls, and the soul of their apostolate, the Hand-maids take seriously the need and the importance of faithful, daily

A Cloistered Contemplative Vocation for Priests

communion with God. Every day they set aside dedicated time to prayerfully read Sacred Scripture and other holy works.

The Handmaids of the Precious Blood wear a full length wine red habit, a scapular with an attached Trinitarian emblem, a long white veil, cincture, and Rosary. The wine red color symbolizes the Pre-cious Blood and their white veil symbolizes the Eucharist. A simple silver ring is worn by perpetually professed Handmaids.

The motto of their communi-ty is Pro Christo In Sacerdote Suo.


March/April 2021 27

In the Spirit of the Founders. . .

In 1947, the Handmaids of the Precious Blood were founded by Rev. Gerald Fitzgerald, s.P.

Father’s desire was to have enough Handmaids for Perpetual Eucharis-tic Adoration to pray and sacrifice for the sanctification of priests. But with a cadre of professional women skilled in nursing, administration, and education, the small group of “pioneers” soon found themselves applying their capabilities through-out the Archdiocese of Santa Fe in very active apostolates. Father Gerald advised joyful obedience despite the nature of the work not being strictly related to the priest-hood as he intended; knowing the Lord would be pleased with this sacrifice, he predicted that one day the Church would direct the Hand-maids to the contemplative life for the sake of priests and all those de-pending on their prayers.

As the community grew in the 1950s and 1960s, Handmaids of the Precious Blood could be found in England, Vermont, South Dako-ta, and Missouri, as well as several locations in New Mexico. Eucha-ristic Adoration was central to the life. After Father Gerald’s death in 1969, the Sisters approved interim Constitutions which stripped away the active works which were not re-lated to the charism of prayer and sacrifice for priests; all convents were closed and all members were recalled to the Motherhouse in Je-mez Springs, New Mexico, with the exception of the Clinic for the Poor in Santa Fe. By 1978, Perpetual Eu-charistic Adoration with Exposition was begun. Growth in the commu-

nity allowed three more convents to open beginning with Lake Villa, Illinois, in 1980; Spokane, Washing-ton, in 1981; and Italy in 1991.

While visiting the community in Jemez Springs and examining the day-to-day lives of the Sisters, Car-dinal Paul Augustin Mayer, OSB, Prefect of the Congregation for Reli-gious Institutes, suggested that they apply for recognition as a fully con-templative community of pontifical right. With the guidance and help of Rev. John A. Hardon, S.J., their Rule of Life was revised and submit-ted to the Vatican, and approved by Pope John Paul II in 1992.

Cardinal Raymond Burke, then Archbishop of St. Louis, and a long-time supporter of the community, strongly encouraged them to con-sider relocation in order to preserve their enclosed, contemplative life. After an extended period of prayer, reflection and discernment, the Handmaids accepted an invitation from Most Rev. Richard Stika, Bish-op of Knoxville, to come into his di-ocese. In 2013 after selling their New Mexico property, the entire commu-nity moved to Eastern Tennessee.

Bearing Witness to Christ’s Love

For more information contact:

Handmaids of the Precious BloodCor Jesu Monastery596 Callaway Ridge

New Market, TN [email protected]

NunsforPriests.org

(“For Christ In His Priest”). Their spirit is that of unbounded love of Jesus Christ in His Priests. All that they do, in union with and in imitation of the Precious Blood, is directed so that priests be holy priests. The Handmaids offer them-selves in immolation and repara-tion for all priests, particularly for those who have lost sight of their sublime calling, praying for the grace of their conversion. They sac-rifice their lives completely for the souls of priests, mindful of the vast numbers of souls just one priest can influence in his lifetime through his sacramental ministry and personal witness.

“We are so very grateful to our Lord for bringing us vocations at this time, when our priests need special support in prayer,” say the Handmaids. “One young woman will become a Postulant this Spring, another will be continuing her As-pirancy, and four will be visiting for ‘Come and See’s.’”


28 March/April 2021

Theological ReflectionsBy Rev JohN a. haRdoN, s.J.seRvaNT of God/IRl fouNdeR (1914–2000)

Authenticity in the Religious Life

There seems to be a special value in reflecting on the au-thenticity in the religious life

in our time.If there is anything that the

modern world abhors it is pretense. It can forgive a person for not being intelligent or educated, for not being skilled or trained, even for not being a law abiding citizen.

What it despises is make-believe, where a person claims to be what he is not, or professes to possess what he does not have. Such descriptions as counterfeit and phony, artificial and imitation, are only symbolic of a deep-felt need in our day for honesty and sincerity.

Coming to the religious life, we can say that the need for authentic-ity is particularly urgent because of the critical situation in the Catholic Church in our day.

What is this situation that calls for authenticity? It is the predicament in which believing Catholics find them-selves, seeing so many people who call themselves religious and yet, to all ap-pearances, act and live otherwise.

People are, therefore, confused. Most of them, even the Catholic faithful who know a good deal about the religious life in general, may not know the refined details of living out the evangelical counsels. But they do have a correct image of what religious life is supposed to be.

They know, for example, that re-ligious are professing to live a life of

closer intimacy with God, of actual poverty beyond what other people practice, of consecrated chastity that sacrifices the pleasures and the pros-pects of marriage and of dependence by obedience on a superior.

They also know, because they have the record of the achievement, that religious work together in the Church’s educational and welfare apostolate, as a community; that schools, hospitals, homes for the aged and handicapped, would be impos-sible to maintain unless they were maintained as corporate enterprises, with dedicated personnel of religious who labor, without pay, and whose ser-vices to the Church are professedly an extension of Christ’s practice of char-ity when He went about doing good during His earthly stay in Palestine.

All of this people know about re-ligious. But what do they see?

They see men and women pro-fessing to be poor but too often liv-ing and dressing and experiencing the good things of life in a way that contradicts this profession.

They see not a few men and wom-en professing celibacy and chastity but living in ways that hardly witness to Christian celibacy and defending their conduct as a form of “the third way” or of development of their femi-nine or masculine personality.

They see men and women pro-fessing consecrated obedience but actually having such independence of time, travel, work and entertainment,

as few but the wealthiest or most un-inhibited individuals enjoy.

They see men and women who profess to belong to an apostolic com-munity but who are literally scattered to the four points of the compass in response to what is called “self-ful-fillment.” They have left in a single decade more empty convents, more vacant schools, more closed welfare institutions, than it took over a cen-tury of hard-earned sacrifice to build.

Words fail us to describe the sham-bles of a once-flourishing religious life in large segments of the Western world. It would take an Isaiah or Jer-emiah to do justice to the injustice, either by default or design, against the sacred institution of religious commu-nities in countries like America.

We are in a position to ask our-selves the question: with all the bab-ble of confusing opinions everywhere, when once-trustworthy journals are saying such contradictory things about the religious life, how can we still tell what is authentic and what is false?

There is no problem for those who have the faith, as there is no solution apart from humble obedience to the Church’s teaching authority.

For one who believes, the au-thenticity of religious life is found in the Gospels, in the history of Chris-tian sanctity, and the teaching of the Catholic Church. Each of these three sources gives us a separate and dis-tinct insight into what genuine reli-gious life should be.


www.ignatius.com

P.O. Box 1339, Ft. Collins, CO 80522 (800) 651-1531

“If the One whom I love, the greatest gift of my life, is close to me, then even in difficulties I can experience in the depth of my heart a joy that is greater than any su� ering.” —Joseph Ratzinger

INSPIRING WORKS ONVIRTUE, LOVE & FRIENDSHIP

◆ ON LOVEJoseph Ratzinger/Benedict XVIBenedict XVI addresses the theme he has celebrated, pondered, and wit-nessed by his life more than any other: love. For him, love is the vital nucleus of the Church and to serve Christ is above all a question of love: “Peter, do you love me? Feed my sheep.” Love is also the quest of every human being on the journey toward eternity.Arranged by the liturgical seasons of the Church year, these writings trace how Joseph Ratzinger has been enam-ored of the love of God throughout his years of serving the Church. JRSW3P . . . Sewn Softcover, $15.95

◆ NOT FORGOTTENGeorge WeigelWeigel has known many interestingpersonalities in politics, religion, jour-nalism, the academy, entertainment, and sports. In these reminiscences and elegies of some 60 people, he helps us understand the deep truths of the hu-man condition illuminated by these not-forgotten lives. Written with verve and insight on the consequential lives that have touched his own including Albert Einstein, William F. Buckley, Flannery O’Connor, Franz Jägerstätter, John Paul II, Jackie Robinson, Charles Krauthammer, Sophie Scholl, and many more.NFP . . . Sewn Softcover, $17.95

“Moving and delightful, these reminis-cences prove that Weigel has not only a mind of the very � rst order, but the heart to match.” —Mary Eberstadt

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PO Box 7500, Libertyville, IL 60048

“Institute on Religious Life”

To register, contact:

InStItute On RelIgIOuS lIFe

P.O. Box 7500Libertyville, Il 60048-7500

(847) 573-8975

[email protected]

2021 IRL National Meeting Saturday, April 10, 2021

With a Father’s Heart: St. Joseph, Guardian of the Redeemer

The 2021 IRL National Meeting will be held on Saturday, April 10, 2021, at the University of St. Mary of the Lake in Mundelein, Illinois. The meeting

will be live-streamed for those who cannot attend in person. Audios of the talks will be available after the meeting.

Speakers:

Sr. Joseph Andrew Bogdanowicz, OP: Ite ad Joseph, A Man for Others!

Rev. Thomas Nelson, O.Praem.: The Crisis in the Church

Rev. Boniface Hicks, O.S.B.: St. Joseph: Master of the Interior Life

Rev. John Burns: Heart of Joseph: Chaste Spouse, Guardian of Virgins, Terror of Demons

Most Rev. Donald Hying: Mass Homily

Mother Marie Julie Saegaert, S.C.M.C.: Award Ceremony

CD Set (6 talks) $30.00 | MP3 CD (6 talks) $20.00 | Individual CDs $5.00/CD

The 2021 Pro Fidelitate et Virtute Award will be bestowed upon Mother Marie Julie Saegaert, S.C.M.C. Mother is the Superior General of the Sisters of Charity of Our Lady, Mother of the Church and was a long-time IRL Board Member and Executive Vice-President.


Documents

March/April 2021 - Religious Life