Dec. 3, 2023, ET Catholic, A section by Diocese of Knoxville

December 3 | 2023 VOL 33 NO 4

IN THIS ISSUE DECADE OF A7 AHEALTH CARE

Legacy Clinic marks anniversary

LEADER IN A14 AHER ORDER Sr. Elizabeth is called to serve

YEARS A PRIEST B1 40Father Dan Whitman's

dedicated ministry covers four decades

Catholic commentary ....................... A3 Parish news ....................................... B4 Diocesan calendar ............................ B5 Columns ..........................................B6-7 Catholic schools ..........................B9-10 La Cosecha ............................Section C

’Tis the season of Advent Services abound as parishes prepare to celebrate the birth of Jesus Christ By Dan McWilliams

DAN MCWILLIAMS

oly Ghost Parish in North Knoxville marked two feast days in late October with a eucharistic procession and a healing Mass to help its community mark the coming of Christ that will be celebrated diocesan-wide through the Advent and Christmas seasons. Parishioners marked the feast of Christ the King on the Traditional Latin Mass calendar on Oct. 29, one day after observing the feast of Sts. Simon and Jude, which falls on Oct. 28 in the traditional and Novus Ordo calendars. With St. Jude being the patron saint of hopeless causes, Holy Ghost held a healing Mass on Oct. 28 that gave parishioners and visitors an opportunity to take part in the water gesture of Our Lady of Lourdes, washing their faces with and drinking the water from the shrine in France. “We begin the entrance into November, which is the month of the dead. Christ coming in kingship then will remind us of our own death, in November, and the beginning of Advent,” said Holy Ghost associate pastor Father Michael Hendershott, who led the eucharistic procession Oct. 27 and presided at the healing Mass. The procession went from the church north down Central Street as some 100 parishioners took part. A procession was called for by Pope

Venerating the relics A parishioner kneels before the relics of Sts. Bernadette and Jude and the Veil of Our Lady at Holy Ghost Church on Oct. 28. Pius XI when he instituted the feast of Christ the King in 1925. The Holy Ghost procession went through its “Happy Holler” neighborhood and

passed a North Knox landmark: the Freezo’s ice cream and burger restaurant. “Freezo’s was closed, so nobody was able to get any ice cream,” Father Hendershott said. The procession was followed by a Latin rosary and a solemn Mass. A bilingual healing Mass took place the next day. Before and during the early part of the Mass, parishioners and visitors venerated relics of St. Bernadette and St. Jude and a relic of the Veil of Our Lady as they knelt and prayed before a statue of Christ. Father Hendershott at the beginning of Mass said that “there are many cures and healing due to this holy water of Lourdes,” citing a Holy Ghost parishioner who had stage-four melanoma that had metastasized and who was given three to six months to live. He went to Lourdes and washed in the water there, then returned home and was soon found to have no cancer in his body. “The same thing can happen for you and for me,” Father Hendershott said. Outside after Mass, those who took part in the liturgy stood before a statue of Our Lady of Lourdes and imitated the water gesture as instructed by her. “You’ll stand before Our Lady of Lourdes and ask her what you want,” Father Hendershott said. “Then you’ll wash with the Lourdes water Season continued on page A15

St. Mary’s Legacy Clinic’s village

Diocesan ministry bringing aboard partners to offer a full complement of health services for East Tennesseans

t’s often said, “It takes a village to raise a child.” But the need for a village doesn’t stop after childhood. Most everyone needs a village. And St. Mary’s Legacy Clinic is applying that belief to its approach in providing health care to its patients. SMLC’s mission is to improve the lives of the medically underserved in the rural areas of East Tennessee. The mobile clinic travels out to rural areas of the region to provide health services to those who need them. Over time, getting to know their patients and learning their needs, the staff and volunteers understood the gaps that still existed, and started seeking partner organizations that could also come to the clinic sites and provide further services that the clinic could not. “We want to offer a village of health care,” Martin Vargas, the clinic’s executive director, said. Mr. Vargas said the clinic was working with health-care and service organizations to coordinate on-site services to patients at their clinic sites. “With these partners, we’re offering not just broader but deeper care,” he said. The partners may vary depending on the specific needs of the patients at the different clinic sites and the time of the year. The goal is to increase access to the level and Village continued on page A7

EMILY BOOKER (2)

By Emily Booker

Partners in care Top: Lindsay Cannon, a University of Tennessee nursing student, takes vitals of a St. Mary's Legacy Clinic patient at the Decatur clinic site in November. Bottom: SMLC executive director Martin Vargas, left, is with Mary Green, Dave Sias, and Fred Mundt, who are members of the Fairfield Glade Lions Club, at the Decatur clinic site. The Lions Club is partnering with the Legacy Clinic to provide vision and hearing screenings for Legacy Clinic patients.

Brothers. Priests. Rivals! Fathers call friendly football wager on Washington’s Apple Cup ‘a fun brother thing’

ore than 2 million people watched the Nov. 25 Apple Cup football game between the University of Washington Huskies and the Washington State University Cougars at Husky Stadium in Seattle. But two Catholic parishes on opposite sides of Washington state also were watching a related rivalry––a bet on the game’s outcome between Father William “Bill” Heric, pastor of St. Bridget Parish in Seattle, and his youngest brother, Father Paul Heric, pastor of the St. Thomas More Catholic Student Center at Washington State University in Pullman. “It’s a fun brother thing," Father Paul said. “We’re trying to bring some levity to it.” St. Bridget is near the University of Washington campus, while Father Paul is chaplain of the Cougar football team. He attends team

Sr. Regina

OSV NEWS PHOTO/COURTESY OF FATHERS BILL HERIC, PAUL HERIC

By Jeffrey M. Barker OSV News

Husky vs. Cougar Father William "Bill" Heric, pastor of St. Bridget Parish in Seattle, is pictured with his youngest brother, Father Paul Heric, pastor of the St. Thomas More Catholic Student Center at Washington State University. meetings, conducts Bible study with the athletes, travels with the team, provides chapel services © 2023 Handmaids of the Precious Blood

before every game, and is on the sidelines with the coaches and staff during the game.

The brothers met on the Husky Stadium field before the game to make their bet official. The brother whose team lost was to don the opposing jersey and stroll around their own team’s campus for an hour. Ahead of the Apple Cup, a news release from St. Bridget Parish said the sibling priests had placed their wager “with the spirit of friendly competition, reinforcing the notion that even in the heat of rivalry, unity and brotherhood prevail.” In what sports reporters described as “a down-to-the-wire game,” the Huskies beat the Cougars 24-21 and held on to their undefeated record. There was no wearing of a jersey, though, according to Father Bill. “The ending of the game was especially emotional for Cougar fans, including my brother, so I amended the bet to have Father Paul wear a Husky hat at a restaurant we were having dinner at after the game,” Apple Cup continued on page A16

How to sign up and qualify for Diocese of Knoxville’s safe-environment program

T The Handmaids of the Precious Blood in 2022 celebrated their Diamond Jubilee: 75 years since their founding in 1947; 75 years of prayer and sacrifice for priests. Did you know you can receive weekly cartoons and short reflections and news from the Handmaids of the Precious Blood? Visit their website, nunsforpriests.org, and sign up for the FIAT newsletter.

December prayer intention for people with disabilities “We pray that people living with disabilities may be at the center of attention in society, and that institutions may offer inclusive programs that value their active participation.” –– Pope Francis

DIOCESE PROCEDURE

FOR

KNOXVILLE

REPORTING

SEXUAL

ABUSE

Anyone who has actual knowledge of or who has reasonable cause to suspect an incident of sexual abuse should report such information to the appropriate civil authorities first, then to the McNabb Center victim's assistance coordinator, 865.321.9080.

he Diocese of Knoxville has implemented the CMG Connect platform to administer the Safe Environment Program, which replaces the former Safe Environment Program (VIRTUS “Protecting God’s Children”). CMG Connect is a web-based platform that will assist in ensuring that all employees and volunteers who are in a position of trust with children and vulnerable adults within Diocese of Knoxville schools and parishes are trained to recognize behavior patterns of potential abusers and provide pro-active measures for preventing abuse in any context. “Safe Haven-It’s Up to You” is a three-part video that provides vignettes of real-life situations to educate the viewer about methods of grooming, desensitization, bullying, and neglect, all of which can lead to abuse. Each part of the video is immediately followed by a brief questionnaire to further develop understanding. Education is a key

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element of the Safe Environment Program. All clergy, employees, contracted school personnel, volunteers, members of groups and organizations over the age of 18 who work, volunteer, or participate in any capacity are required to complete the diocesan Safe Environment training and a criminal-background check before they can begin employment, volunteer, or participate with ministries, groups, and organizations affiliated with the Diocese of Knoxville. In addition, the mandatory renewal training must be completed every five years and a new background check submitted before the five-year expiration of prior training. The Diocese of Knoxville Safe Environment compliance training and renewal training is a condition of employment and for volunteer ministry in the Diocese of Knoxville. The CMG Connect

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platform contains all three elements of the Diocese of Knoxville’s Safe Environment Program: n Annual review of the Diocese of Knoxville’s Policy and Procedures Relating to Sexual Misconduct; n CMG Connect Safe Haven training program to be completed every five years; n Criminal background check to be completed every five years. In compliance with the Diocese of Knoxville’s Safe Environment Program, all affiliates require that volunteers and employees complete the requirements prior to working and/or volunteering in a parish, school, The Paraclete, or through Catholic Charities and/or St. Mary’s Legacy Clinic. Go to https:// dioknox.org/safeenvironment on the Diocese of Knoxville website for more information. ■

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jwogan@dioknox.org THE EAST TENNESSEE CATHOLIC (USPS 007211) is published monthly by The Diocese of Knoxville, 805 S. Northshore Drive, Knoxville, TN 37919-7551. Periodicals-class postage paid at Knoxville, TN. Printed by the Knoxville News Sentinel. THE EAST TENNESSEE CATHOLIC is mailed to all registered Catholic families in East Tennessee.

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Bishop Barron criticizes part of Synod report At issue is suggestion scientific advances may shift Church morality teaching By Maria Wiering OSV News

OSV NEWS PHOTO/BOB ROLLER

ishop Robert E. Barron said he is in “frank disagreement” with a section of a report from the Synod on Synodality indicating that scientific advances could prompt “rethinking” of the Church’s teaching on sexual morality. In an essay titled “My Experience of the Synod” published Nov. 21 on the website of Word on Fire, a media apostolate Bishop Barron founded and leads, he wrote, “The suggestion is made that advances in our scientific understanding will require a rethinking of our sexual teaching, whose categories are, apparently, inadequate to describe the complexities of human sexuality.” His remarks respond to a point in the synthesis report from the Synod’s first meeting, held Oct. 4-29 at the Vatican, that states: “Certain issues, such as those relating to matters of identity and sexuality, the end of life, complicated marital situations, and ethical issues related to artificial intelligence, are controversial not only in society, but also in the Church, because they raise new questions. Sometimes the anthropological categories we have developed are not able to grasp the complexity of the elements emerging from experience or knowledge in the sciences and require greater precision and further study.” It continues: “Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice. Even where further clarification is required, Jesus’ actions, assimilated in prayer and conversion of heart, show us the way forward.” Bishop Barron, who leads the Diocese of Winona-Rochester, Minn., said he had two issues with the report’s language: first, “that it is so condescending to the richly articulate tradition of moral reflection in Catholicism, a prime example of which is the theology of the body developed by Pope St. John Paul II.” “To say that this multilayered, philosophically informed, theologically dense system is incapable of handling the subtleties of human sexuality is just absurd,” he said. Additionally, he said, “the deeper problem I have is that this manner of argumentation is based upon a category error—namely, that advances in the sciences, as such, require an evolu-

Speaking out Bishop Robert E. Barron of Winona-Rochester, Minn., speaks during a Nov. 15 session of the 2023 fall general assembly of the U.S. Conference of Catholic Bishops in Baltimore. tion in moral teaching.” Bishop Barron was among 14 bishops from the United States who attended the 16th Ordinary General Assembly of the Synod of Bishops, which for the first time included voting lay members among its 363 delegates. The complementarity of faith and science has been a particular area of emphasis for the bishop and Word on Fire, and in February the organization launched a five-episode series on their intersection called “Wonder: The Harmony of Faith and Science.” Using the example of same-sex attraction, Bishop Barron wrote, “Evolutionary biology, anthropology, and chemistry might give us fresh insight into the etiology and physical dimension of same-sex attraction, but they will not tell us a thing about whether homosexual behavior is right or wrong. The entertaining of that question belongs to another mode of discourse.” He said it is “troubling to see that some of the members of the German bishops’ conference are already using the language of the Synod report to justify major reformulations of the Church’s sexual teaching.”

“This, it seems to me, must be resisted,” he said. Bishop Barron said he also questioned whether the Synod was too focused on the Church’s internal workings instead of its outward mission, whether it seemed to falsely articulate a tension between love and truth, and whether the term “mission” was used too ambiguously, with an emphasis on the Church’s temporal social responsibilities over its commission to preach the Gospel. “The primary mission of the Church is to declare the resurrection of Jesus Christ from the dead and to invite people to place themselves under His Lordship,” Bishop Barron wrote. “This discipleship, to be sure, has implications for the way we live in the world, and it certainly should lead us to work for justice, but we must keep our priorities straight. The supernatural should never be reduced to the natural; rather, the natural order should be transfigured by its relationship to the supernatural order.” Bishop Barron praised the Synod for its emphasis on broad listening within the Church, addressing Catholics who feel excluded and highlighting the contribution of the laity. “The very best part of the Synod was, of course, coming into close contact with Catholic leaders from all over the world,” he wrote. “In my various small groups—and during the very lively coffee breaks—I met bishops and laity from the Philippines, Indonesia, Malaysia, Lithuania, Hong Kong, Germany, Canada, Mexico, Argentina, Austria, Australia, and on and on. The four weeks in Rome was a uniquely privileged opportunity to sense the catholicity of Christ’s Church—and like it or not, this kind of encounter changes you, compelling you to see that your vision of things is one perspective among many.” Themed “For a Synodal Church: Communion, Participation, Mission,” the Synod included a two-year preparation phase to gather input and insights from the global Church. It was organized in two parts, with a second and final gathering of Synod delegates scheduled for October 2024. Bishop Barron noted that “all of these ideas and experiences from the Synod will continue in the coming year to percolate in the mind of the Church, in preparation for the second and final round next October,” and asked for prayers “for the work that we Synod members must do both in the interim and at the Vatican next year.” ■

The Synod: A new springtime or Pandora's box? A look at the Synod on Synodality, what it signifies, and where the process is going By Edward Pentin National Catholic Register

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OSV NEWS PHOTO/VATICAN MEDIA/CPP

he first of two general assemblies of the Synod on Synodality that was completed in October was, as expected, fraught with plenty of acrimony and contention. Eagerly awaited by some, thoroughly dreaded by others, the 16th General Assembly of the Synod of Bishops on the theme “For a Synodal Church: Communion, Participation, Mission” was, for its supporters, a means to renew the Church, welcome those who feel marginalized by her teaching, and “bring communion with Christ to a broken humanity so desperately seeking it.” But to its detractors, it was nothing short of the latest stage of a revolution that “takes up old heresies” in a bid not only to introduce heterodoxy into the Church but, in the words of Cardinal Raymond Burke, “to change radically the Church’s self-understanding, in accord with a contemporary ideology that denies much of what the Church has always taught and practiced.” In a Nov. 8 talk I gave in Arlington, Va., I took a closer look at the gathering—the persistent questions over its legitimacy, why the process is so significant, how the assembly was managed (or rigged to achieve a certain end), and to what extent the assembly might aid evangelization or end up subverting the Church’s apostolic tradition. Here is the text of my Arlington talk: “Well, where to start? Once again we’ve had a month in Rome with plenty of acrimony

Synod of Bishops Pope Francis greets Bishop Kevin C. Rhoades of Fort Wayne-South Bend, Ind., on Oct. 10 in the Paul VI Audience Hall at the Vatican during the assembly of the world Synod of Bishops.

Commentary and contention, lots of heat and, depending on who you speak with, not a lot of light. “Eagerly Mr. Pentin awaited by some, thoroughly dreaded by others, the first assembly of the Synod on Synodality on the theme ‘For a Synodal Church: Communion, Participation, Mission,’ is over. “It took place Oct. 4-29 behind closed doors under kind of Chatham House rules and so effectively in secret, with carefully selected portions shared with the media. It wrapped up with a lengthy, 42-page synthesis report, magically written in the space of three days, in which every paragraph, after amendments, passed with a two-thirds majority or more.

“The assembly was plagued by controversy even before it began. There were questions over its legitimacy as a Synod of Bishops—questions which have yet to be properly answered given that nearly one-fifth of the votes were, for the first time, from laypeople, many of whom had distinctly modernist, heterodox perspectives. “There was the synod’s instrumentum laboris, or working document, that gave a fairly good idea of what those in charge had in mind when it comes to synodality. The synod itself, which began in 2021 and concludes next October, was billed as an opportunity for the Catholic Church to reflect on its own life and mission following consultations with the ‘People of God’ at a diocesan, national, and continental level. “The overall aim of synodality, we’ve been told, is to foster a more inclusive, participatory, and missionary Church, a chance to listen, walk together as the

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people of God, and welcome voices who have historically felt marginalized by the Church and, in effect, cast out by the Church’s teaching. “But to its detractors, the synodal process came over as simply a cover to introduce heterodoxy into the Church, whether it be the normalization of homosexuality, women deacons, a radical change in Church governance, and other issues that have long been favored by dissenters but always blocked by previous pontificates. “Coupled with bien-pensant statements that go down well with the world, the late Cardinal George Pell called the instrumentum laboris an ‘outpouring of New Age goodwill.’ “And as we’ve come to clearly see, voices upholding apostolic tradition were not listened to as eagerly as those pushing progressivism, or even not at all. “What I wish to do in this talk is give you a report on what happened, not in great detail as I don’t wish to send you to sleep and you probably know a lot already, but in order to allow you to make up your own mind as to whether this was a noble initiative, carried out with integrity to help evangelization, or one that has been an exercise in duplicity and aimed ultimately at subverting the Church, our faith, and apostolic tradition. I’ll end by sharing some views from a few expert theologians and professors who I think cut through the sophistry and tell us what’s really happening.”

Synodality

“I’ll begin by taking a brief look at the process itself. Synodality is Synod continued on page A25 DECEMBER 3, 2023 n A3

Teens call NCYC ‘amazing’ –– and so much more National Catholic Youth Conference in Indianapolis brings together 12,000 youth By Natalie Hoefer OSV News

COURTESY OF BETH PARSONS

teens. For three days—this year Nov. 16-18 in Indianapolis—their faith is enriched through speakers, uplifting music, Eucharistic adoration, group or quiet prayer, the opportunity for the sacrament of penance, and daily Mass. The event attracted 12,000 Catholic teens from across the country. Their faith also is emboldened in witnessing and worshiping with thousands of their Catholic peers, leaving the youths encouraged by the fact that they are not alone in following Christ in the one true Church. The Criterion, the newspaper of the Indianapolis Archdiocese, spoke with five teenagers in Lucas Oil Stadium after the closing Mass Nov. 18—and one earlier that day—about their overall NCYC experience. “It’s amazing,” said Sabrina Howard of the Diocese of Covington, Ky. “There was a point where our entire diocese that came, like 275 kids and adults, were in one really tiny room where we were having Mass, and it was fantastic. We were all singing and having fun. And just the fact that everybody is here for the same thing, for our faith. It really is awesome!” For Davis Coppola of the Archdiocese of Dubuque, Iowa, this year ’s NCYC was his first. “It’s been a really life-changing experience,” he said. “Being able to be around so many faithful Catholic people is something that I may never get to experience again. Being able to be in the small groups and talk with

Youth and faith Above: Archbishop Shelton J. Fabre is joined by teens and adults from the Diocese of Knoxville at the National Catholic Youth Conference in Indianapolis in November. Below: NCYC participants kneel in prayer on Nov. 16 in the Indiana Convention Center in Indianapolis as Archbishop Charles C. Thompson processes with the Blessed Sacrament at the start of the biennial event that draws 12,000 Catholic teens from across the country.

OSV NEWS PHOTO/SEAN GALLAGHER, THE CRITERION

he National Catholic Youth Conference can have a deep impact on high school

people, hearing people’s testimonies—it’s an amazing, amazing experience.” This was the second NCYC for Alexa Foxx and Kaylen Snovak, both of the Diocese of Orlando, Fla.

“This one was just so moving,” said Miss Snovak. She noted the freedom from COVID-19 restrictions in place at the NCYC in Indianapolis in 2021. “So, it was a lot more powerful and just absolutely wonderful. My favorite

moment was adoration. It was just amazing.” She said she walked away from the conference with a desire “to be fully present with the Lord and fully embrace Him in my life and with others.” Miss Foxx agreed. “I think you don’t get to fully realize the power of NCYC until you see 12,000 young people on their hands and knees crying and seeing the face of Jesus in the Eucharist,” she said. She is going home “invigorated with the Spirit, invigorated with the Lord, to bring that energy to my own parish, to pray with them more deeply, to share (with them) what I experienced here, and to keep it going.” His subtle smile hides the emotion Bryan Chavez of the Diocese of Raleigh, N.C., expressed when sharing his thoughts on NCYC. “Honestly, it was so amazing, just being around all these teenagers who are Catholic just like me, so I know that I'm not alone here and I know that I have everybody, not just like in my youth group, but other people out there who have the same faith as I have,” said Mr. Chavez, who sometimes feels alone in his faith at his public high school. He was especially moved by the closing Mass Nov. 18. “Sometimes I have trouble focusing on the Mass, but today it was just so different,” he said. “I felt very emotional, and I started crying. It was honestly one of the most beautiful things I’ve experienced so far. I want to try to live out my faith more and not just keep it in my church or around my youth group.” Jacob Lamoureux of the Archdiocese of Omaha, Neb., was unable to speak immediately after the closing Mass. But he NCYC continued on page A19

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U.S. bishops address key issues in fall meeting The Eucharist, synodality, faithful citizenship, abortion are top of mind By Lauretta Brown National Catholic Register

A ‘foundational issue’

Bishop Michael Burbidge of Arlington, Va., chairman of the bishops’ Committee on Pro-Life Activities, told the Register that the document, along with the new introductory note, hopefully will “inspire and encourage pastors and bishops to be courageous” and “parishioners to be faithful

OSV NEWS PHOTO/BOB ROLLER

mid a post-Roe climate and recent setbacks for the prolife movement at the polls, the U.S. Conference of Catholic Bishops did not back down from overwhelmingly affirming that “the threat of abortion remains our preeminent priority” in a new introduction to its guide for Catholic voters, “Forming Consciences for Faithful Citizenship.” The bishops’ Nov. 13-16 fall assembly in Baltimore also featured updates on the bishops’ Eucharistic Revival initiative, discussions regarding the Synod on Synodality, and votes on new leadership for six committees, including the bishops’ pro-life committee. On Nov. 15, the U.S. bishops approved supplementary language to the USCCB voter guide stating that “the threat of abortion remains our preeminent priority because it directly attacks our most vulnerable and voiceless brothers and sisters and destroys more than a million lives per year in our country alone.” The bishops backed the language in a straightforward vote of 225-11, with seven abstentions, with no comments from the floor. This stands in contrast to their more public debate in 2019, when then-Bishop Robert McElroy of San Diego and Cardinal Blase Cupich of Chicago voiced objections to calling the threat of abortion a “preeminent priority” in a supplementary letter to the voter guide, which the vast majority of bishops ultimately backed. In their meeting last fall, the bishops voted overwhelmingly to simply reissue “Forming Consciences for Faithful Citizenship,” but with the new introductory note and supplemental materials and a plan to re-examine the guide following the 2024 presidential election.

Bishops discuss Synod Bishop Kevin C. Rhoades of Fort Wayne-South Bend, Ind., speaks during a conversation about the Synod on Synodality at a Nov. 14 session of the fall general assembly of the U.S. Conference of Catholic Bishops in Baltimore. Also pictured are Father Michael J.K. Fuller, USCCB general secretary; Archbishop Timothy P. Broglio of the U.S. Archdiocese for the Military Services, USCCB president; and Archbishop William E. Lori of Baltimore, USCCB vice president. citizens and to vote on behalf of the Gospel of Life.” He said the language of preeminence surrounding the threat of abortion is “because it’s the foundational issue” and likened it to a house’s construction: “If you don’t build a foundation right, everything else collapses.” “If we don’t get it right from the beginning that, from that very moment of conception, life is sacred, if we don’t embrace that conviction, that truth, that reality, then it’s going to start collapsing in other areas,” he said. “When we say that the threat is our preeminent issue,” he added, “it is in no way diminishing our belief that all human life is sacred and protected. So, that includes every human person and the vulnerable and the sick and those who cannot defend themselves or the elderly, the poor, and the immigrant.” “So, by using a phrase like that, it in no way diminishes our belief of the sacredness of all human life, but because of the number of abortions that take place every year and that it is legalized in many of our states across our

country without any limitations, there has to be this sense of urgency with which we speak about it,” he continued. Bishop Robert Brennan of Brooklyn, N.Y., said “the principle that underlies all of our social teaching is respect for the dignity of every person created in the image and likeness of God.” Like Bishop Burbidge, he characterized this pro-life principle as “the foundational one because if you don’t have that, all the other rights fall by the wayside.”

‘Broad consensus’

USCCB vice president Archbishop William Lori of Baltimore told the Register that the object of these materials for voters “is to move us away from the angry, impoverished political rhetoric that is thrown at us every single day and invite fellow Catholics, invite ourselves as bishops and leaders, to open our hearts and our minds to the Church’s Catholic social teaching and its principles, and to begin to try to see the pressing issues that are before us in our country and our world through the lens of that teaching rather

Father Antony Punnackal cleared of Sevier charges By Bill Brewer

jury in Sevier County has found Father Antony Punnackal not guilty of criminal charges brought against him last year. Father Punnackal, a priest with the Carmelites of Mary Immaculate order, was accused by a woman of two counts of sexual battery stemming from a grief-counseling session in February 2020. Father Punnackal served as pastor of St. Mary Parish in Gatlinburg from 2014 until he took a leave of absence in 2022. Father Punnackal has denied any allegations of assault. He has been on a leave of absence since shortly after he was indicted by a Sevier County grand jury on two counts of sexual battery in January 2022. However, at trial on the charges in Sevier County Circuit Court Nov. 15-16, jurors agreed Father Punnackal did not commit the offenses of which he was accused. Father Punnackal was represented at trial by Sevier County lawyer Travis McCarter, who praised jurors for their decision after hearing two days of testimony. “My client is a tremendous human being, and we are happy A6 n DECEMBER 3, 2023

to show the world that he is innocent of these accusations,” Mr. McCarter said. “I’m never surprised that the grand jury indicted because they only hear one side of the story, and the defendant doesn’t get a chance to present any evidence at that stage of the proceedings. When I was able to see the totality of the evidence, I was surprised they brought charges to begin with.” The woman who made the accusations against Father Punnackal has only been identified as “Jane Doe.” Her lawyer did not respond to an e-mail seeking comment. The Sevier County District Attorney’s Office prosecuted Father Punnackal following an investigation by Sevier and Gatlinburg authorities. “We respect the jury’s verdict. May God bless everyone in this case,” Sevier County district attorney general Jimmy Dunn said after the trial. The woman who made the accusations has filed a separate civil complaint in federal court against Father Punnackal and the Diocese of Knoxville. Mr. McCarter also is representing the priest in the federal complaint, which has been on hold pending the outcome of the

than through the lens of political talking points or slogans.” He also emphasized the need to “continue to stand with vulnerable human life in every circumstance, as St. Paul would say, whether in season or out of season.” Bishop Earl Fernandes of Columbus, Ohio, said while he has observed that the media portrays division among the bishops on these issues, the approval of the faithful citizenship materials by a vote of 225 to 11 shows the “broad consensus” among the bishops. He also noted the lack of debate prior to the vote. On Nov. 14, the bishops voted on chairmen-elect for six committees who will begin threeyear terms as chairmen on those committees at the conclusion of the 2024 fall assembly. Bishop Daniel Thomas of Toledo, Ohio, was named chairman-elect of the Committee on Pro-Life Activities in a 161-84 vote over Archbishop Salvatore Cordileone of San Francisco. Bishop Burbidge said Bishop Thomas is “a great friend” of his and a “real apostle of the gospel of life.” He noted that since Bishop Thomas is currently a pro-life committee member, he’s “very familiar with the work.” He also praised Archbishop Cordileone’s strong pro-life stance, saying that “we had two great candidates running for this position.” Bishop Thomas said in a press statement that “I am humbled that my brother bishops have elected me to serve as chairman-elect on this committee and our National Conference of Bishops. I strongly believe that to be Catholic is to be pro-life, from conception to natural death. This is an issue I am passionate about and am honored to promote the message of the Gospel of Life in this national capacity.”

Stories of Eucharistic Revival

On Nov. 15, the bishops received an update on the threeyear national Eucharistic Revival initiative that launched June 2022 and will culminate in a Eucharistic Congress event in Indianapolis July 17-21. Bishop Andrew Cozzens of Crookston, Minn., told the bishUSCCB continued on page A16

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GEORGE VALADIE www.ourfifthfork.com For information about possible speaking engagements, you can contact the author at george.valadie@gmail.com

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Volunteers honored as SMLC marks 10th anniversary St. Mary's Legacy Clinic's past, present, and future are part of celebration By Jim Wogan

JIM WOGAN (2)

A team effort Above: St. Mary's Legacy Clinic volunteers join SMLC staff and board members for a group photo in the St. Thomas the Apostle Family Life Center in Lenoir City on Nov. 8. Below: Sister Mary Lisa Renfer, RSM, left, current SMLC medical director, is joined by SMLC founding medical director Sister Mariana Koonce, RSM, and SMLC executive director Martin Vargas at the SMLC volunteer luncheon.

which eventually led to the creation (and 10th anniversary) of the mobile medical clinic. “God’s providence has been working long before 10 years,” she said. “Ten years, yes, but you can also go back 90 years in a certain continuity.” The clinic’s current medical director, Sister Mary Lisa Renfer, RSM, leads the medical mission that has now expanded to visit eight locations around East Tennessee. Two more locations may be added soon. “The need for medical care for the uninsured and underserved in East Tennessee continues to

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he St. Mary’s Legacy Clinic has logged thousands of miles and served hundreds of patients during its 10 years of healing the sick and uninsured in the Diocese of Knoxville. On Nov. 8, the clinic’s leadership came together for a Mass and luncheon at St. Thomas the Apostle Parish in Lenoir City to honor those who do some of its most cherished work—the volunteers. The Mass was concelebrated by Father Doug Owens and Father David Boettner. Deacon Jim Bello assisted. Following Mass, a luncheon to honor the volunteers was held at the parish Family Life Center, with nearly 100 people attending. Among those in attendance was state Sen. Becky Duncan Massey, a member of the Senate Health and Welfare Committee. “The clinic fulfills its mission because of all the volunteers who have served with us over the past decade. We would not be able to do our work helping people in this region who desperately need medical care without the work of our volunteers. Quite simply, it would not be possible,” St. Mary’s Legacy Clinic executive director Martin Vargas said. To illustrate his point, Mr. Vargas noted that since the clinic’s inception, volunteers have contributed nearly 66,000 service hours and care to patients. Based on a modest hourly rate, the value of volunteer time given to the diocese and the clinic is roughly $2.1 million, he said. “We are so grateful for our volunteers and all of our supporters who have walked this decadelong journey with us,” Mr. Vargas said. The St. Mary’s Legacy Clinic was established following the sale of St. Mary’s Medical Center in 2012. The mobile clinic arrived in Knoxville in 2013, and its founding medical director, Sister Mariana Koonce, RSM, oversaw its mission and growth until 2020. She now serves as a doctor at a medical clinic operated by Catholic Charities and the Diocese of Lansing, Mich. Sister Mariana returned to the Diocese of Knoxville for this year’s volunteer Mass and luncheon. “From the beginning, it has never been my clinic, or one person’s clinic. It’s always been God’s clinic,” Sister Mariana said. “We are His instruments to take His mercy…out to the people of East Tennessee.” During her remarks, Sister Mariana recalled the history of Catholic medical care in East Tennessee and the opening of St. Mary’s Hospital in 1930,

On location St. Mary's Legacy Clinic at Decatur United Methodist Church. Village continued from page A1 breadth of care available to St. Mary’s Legacy Clinic patients at the rural clinic sites. For example, at its clinic site in Decatur in Meigs County on Nov. 2, the clinic had several partners available offering further services and resources, including Chattanoogabased hospital CHI Memorial. n Lions Clubs International from Fairfield Glade offered vision and hearing tests. For those who needed glasses or hearing aids, the Lions will help with follow-up care in accessing free or low-cost options. n Helping Mamas from Knoxville provided diapers, baby clothes, and post-partum items. The baby supply bank works with partner agencies to distribute items for babies and mothers, including new car seats and breast pumps. n CHI Memorial’s lung coach clinic offered lung cancer screenings for smokers or others who qualified (over 40 or current/former smokers). The low-dose CT scan captures an image of the chest cavity, so this screening is known to have identified a number of other health issues, such as gallstones or thyroid masses. n CHI Memorial’s mobile mammogram clinic offered mammograms for women who qualified. n CEMPA from Chattanooga offered HIV and hepatitis C testing. They also provided at-home test kits. All the partners offered their services free of cost to SMLC patients as well as health information and TH E EAST T E N N E S S E E C AT HO L I C

follow-up instruction. This is all in addition to the health services offered by the SMLC itself. Also at the November Decatur clinic, SMLC began distribution of its Share the Warmth program, offering winter weather clothing and blankets to anyone who needed them. The Share the Warmth program will be available at clinic sites throughout December and January. SMLC also often coordinates with local health departments in winter months to make seasonal vaccines available on site for patients. The site itself, located at the Decatur United Methodist Church, was formed through a partnership of the church and clinic. Years ago, the church had looked into starting a mobile clinic for Meigs County, but the steep startup costs prevented it from moving forward. But then Sister Mariana Koonce, RSM, the founding medical director of St. Mary’s Legacy Clinic, called, looking for a location that might host the newly established SMLC. The church jumped at the chance to help, and to this day, several members of the congregation volunteer with the clinic. As more partners coordinate with SMLC, patients will be able to gain access to a number of health resources they often cannot—either due to distance, cost, or awareness. More care, prevention, and resources will lead to a healthier life. So, if it takes a village to care for one another, SMLC is going to build a village. ■ w ww.di o k no x .o rg

grow, and we are working hard to expand our ministry,” Mr. Vargas said. “We hope to add two new locations soon— in Crossville and in Sevier County. Currently, Gatlinburg is our fastestgrowing clinic, and it is at capacity. In addition to Gatlinburg, we need a second site in Sevier County.” Sister Mary Lisa thanked the volunteers for all their work. “There are many things being done that people don’t always get to see,” she said. Sister Mary Lisa recalled a patient who visited the clinic in Crab Orchard and recently passed away. She relayed a message to the volunteers. “He had been in the hospital and was told there wasn’t much that could be done (for his condition). He was very, very, sick. Over that short period of time, we were privileged to see him, and just through the experience of meeting all of you and receiving your kindness…his famClinic continued on page A13

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Knights of Columbus Cor initiative bolsters faith Formation, prayer, fraternity at the heart of program with Diocese of Knoxville ties By Kimberly Heatherington OSV News

OSV NEWS PHOTO/VATICAN MEDIA

Delivering a message on faith Above: Pope Francis admires an Easter basket presented to him during a private audience granted to Supreme Knight Patrick Kelly and his family at the Vatican on April 11. Kelly recently told OSV News that during that visit with the pope, he shared an insight about the era in which the organization's founder, Blessed Father Michael J. McGivney, evangelized. The culture then "was hostile to the truths of our Catholic faith, and the culture today is perhaps even more hostile," Mr. Kelly said. Below: Mr. Kelly delivers his annual report at the opening business session of the Knights of Columbus 141st Supreme Convention in Orlando, Fla., on Aug. 1. During the convention, the Knights launched a new initiative called Cor, which aims to strengthen Catholic men's faith through formation, prayer and fraternity. Joseph’s life as a model for Catholic men; recitation of the rosary; a Holy Hour; a monthly challenge from the Knights’ supreme chaplain; and a wealth of supporting materials, with more to come. “What we’re being more intentional about is actually going back to the basics, of when Blessed McGivney started the order,” Mr. O’Connor explained. “It was very much to help the widows and orphans; no doubt about it. But if you read the history of him and his writings, he cared deeply about the formation of men. And so we’re simply being more intentional about that. It’s nothing new for the Knights; it might feel that way, but it’s really not.” Knights continued on page A13

St. Mary-Oak Ridge Knights council celebrates 75th anniversary By Bill Brewer

hen the Father McRedmond Council of the Knights of Columbus was founded 75 years ago, a number of historic events framed the beginning of this faith-based Oak Ridge service organization. It was 1948, and the nation of Israel was created. Subsequently five Arab nations attacked the country. Communists seized control in Czechoslovakia. The Berlin airlift began and continued for over a year. Harry Truman ended racial segregation in the military. The 33 1/3 LP record was created. A postage stamp cost 3 cents. And Council 3175 was established on Oct. 24, 1948, in Oak Ridge on the heels of World War II’s Manhattan Project. The more things change, the more some stay the same. Fast-forward to 2023 and this Knights council at St. Mary Church in Oak Ridge continues serving its community and Oak Ridge at large in bigger and better ways. Current members of Council 3175 wanted to commemorate the diamond jubilee year and recognize past Knights who volunteered through the years to make it a success. John Hough, past Grand Knight of Council 3175, helped lead a twoyear effort to organize a celebration, which included a Mass, prayer service, and a dinner and dance. “We put aside some money and decided to make it a parish-wide celebration,” Mr. Hough said. “We had a prayer service on the day of the actual anniversary, which was Oct. 24.” As part of that service, led by St. Mary Deacon John DeClue, six Knights received their first, second,

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and third degrees. Three of the Knights attend St. Mary and three attend Blessed Sacrament Church in Harriman. Then on Oct. 28, St. Mary pastor Father Ray Powell celebrated a Mass that marked the anniversary. The Mass was followed by the dinner and dance in the St. Mary family life center, with entertainment provided by the Mount LeConte Jug Band, which is led by a former St. Mary parishioner who also attended St. Mary School. More than 100 people attended the festivity. Mr. Hough noted that while the anniversary celebration was for the entire parish, it was especially for those Knights who have served the parish since 1948. “We shared a lot of artifacts with those in attendance. We showed the council charter that was issued by the Knights of Columbus in 1948 from New Haven, Conn. We also had a list of original members, including the founding pastor of the council, Father Francis McRedmond. We had a memorial plaque with a list of deceased Knights and a list of all of our council Grand Knights,” Mr. Hough said. “Everybody had a good time.” Joining Father Powell and associate pastor Father Neil Blatchford at the anniversary celebration were St. Mary Deacons Dave Duhamel, Agustin Ortega, and John DeClue. Mr. Hough proudly pointed out that also in attendance were 12 former Council 3175 Grand Knights. And the dad of former Grand Knight Leonard Abbatiello, who is Anthony Abbatiello, was a founding member of the Father McRedmond Council. “Leonard was 9 years old when the council was founded,” Mr. Hough said. “This celebration was really about

OSV NEWS PHOTO/TAMINO PETELINSEK, KNIGHTS OF COLUMBUS

hen Supreme Knight Patrick Kelly, leader of more than 2 million Knights of Columbus members worldwide, met with Pope Francis at the Vatican in April, he shared an insight about the era in which the organization’s founder, Blessed Father Michael J. McGivney, evangelized. “The culture of Father McGivney’s time was hostile to the truths of our Catholic faith,” said Mr. Kelly, “and the culture today is perhaps even more hostile.” Such a reality could be profoundly discouraging, but it instead inspired Mr. Kelly to launch a robust new set of initiatives to “sharpen” Knights as courageous witnesses to Jesus Christ. It’s faith formation for what some have called a post-Christian society. Dubbed “Cor”—Latin for “heart”—the initiative is designed, its website says, “to form and strengthen Catholic men in faith and virtue as missionary disciples by drawing them into a deeper relationship with Jesus Christ through prayer, formation, and fraternity.” “We asked our guys, ‘What if we found a way, at the council level, to provide quality prayer, faith formation, and fraternity—separate from our traditional business meeting?’ We simply asked our guys around the world,” said Damien J. O’Connor, vice president of evangelization and faith formation in the Department of Fraternal Mission at the Knights of Columbus headquarters in New Haven, Conn. There are more than 16,000 local Knights of Columbus councils worldwide. And the response was overwhelmingly positive. “We said, ‘You know, at the grassroots level, we can provide these opportunities for our men—and any man in the parish—to give them that space to come together, to receive those three things,’” Mr. O’Connor told OSV News. “So, over the last two years, we’ve been developing this initiative. We have over 70 jurisdictions worldwide. Sixty-one have currently adopted this and are trying to implement it at the council level.” Mr. Kelly announced Cor at the Knights’ 141st Supreme Convention, held Aug. 1-3 in Orlando, Fla. Components include “Into the Breach,” a 12-episode video series; “Men of the Word,” a Bible study; Patris Corde, a study of St.

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U.S. Catholics Play Critical Role in Special Outreach to Provide Safe Shelter to Suffering Poor Cross Catholic Outreach has launched a major effort to provide safe housing for destitute families in Guatemala’s Diocese of Suchitepéquez-Retalhuleu, and they are asking U.S. Catholics to become part of that lifetransforming mission of mercy. The charity, which has been recognized by the Vatican for its relief and development work in more than 90 countries, is working to build 64 stormresistant homes to benefit 317 family members in nine communities — as well as help needy families with nutritional, educational and health care needs. [See the related story on the opposite page.] While Cross Catholic Outreach’s “Rise Up With Joy” appeal has many technical objectives, the ministry president, Michele Sagarino, is more focused on the deeply personal stories of the poor families who will benefit. “This is really about Nilson and Deini Alvarez and families like theirs. Nilson and Deini and their 3-year-old son live in extreme poverty, and the challenges they face every day are heartbreaking. They live in a flimsy home and fear for their son’s health because rain often floods their house, turning the dirt floor to mud. It’s also easy for vermin like scorpions and rats to crawl through the gaps in its walls,” she said. “No one should have to live like that. It’s a situation that must grieve God — so it should be unacceptable to us too!” According to Sagarino, Cross Catholic Outreach has been working with Catholic leaders in the Diocese of SuchitepéquezRetalhuleu to find solutions for families like Nilson and Deini’s, and the plans they have developed can produce lifetransforming results — if U.S. Catholics will step forward to help fund the work. “Our primary goal is to construct durable, concrete block houses for the poorest families,” she explained. “The homes will have two bedrooms and a common area that can serve as a dining room and living room. Each will have a concrete foundation and walls, a galvanized metal roof, a sanitary latrine, a secure metal door and shuttered windows, providing a level of comfort and safety these

Above: The Alvarez family lives in a home that provides little protection from the weather or security from intruders. They and families like them will benefit from Cross Catholic Outreach’s “Rise Up With Joy” appeal. Below: This is one of the houses the diocese built earlier with help from Cross Catholic Outreach. With your support, the diocese hopes to expand its housing program to provide 64 additional homes to families with urgent needs.

families have never experienced before.” Because the design is simple, the construction of one of these homes costs less than $11,000. “That is a large sacrificial gift for one person or family to make, but many have done that and were thrilled they got involved. Most had been looking for something specific and significant they could do to help,” Sagarino said. “This outreach was exactly what they were looking for because a home does more than offer safe shelter. It gives families a foundation for building a better life.” Serving the poor through the local Church also has important spiritual benefits, according to Sagarino. “When people learn local Church leaders love them and want a better life for them, it strengthens their faith and restores their hope,” she said. “Many have felt isolated and unseen. They need to know we care about them.”

Readers interested in supporting Cross Catholic Outreach’s housing programs and other outreaches can contribute through the ministry brochure inserted in this issue or send tax-deductible gifts to: Cross Catholic Outreach, Dept. AC02578, PO Box 97168,

Washington, DC 20090-7168. Those interested in making gifts on a monthly basis can indicate that on the brochure to become a Mission Partner, or write “Monthly Mission Partner” on mailed checks to be contacted about setting up those arrangements.

Unique Christmas Catalog Created to Bless Donors — and the World’s Poor If you are like most people, your mailbox has been choked with Christmas catalogs this year. In fact, their arrival has almost become a sign of the season, like the appearance of house lights and department store decorations. During the Advent and Christmas seasons, Cross Catholic Outreach intends to offer a catalog too — but theirs is a very different offering with a very different purpose. It has been designed to bless both givers and receivers by using the holiday gift-giving tradition to help the world’s poorest families.

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Rather than offer gizmos, gadgets, neckties and jewelry, the Cross Catholic Outreach Christmas Catalog gives Catholics with a concern for the poor an opportunity to share blessings in their lives with needy families by sponsoring practical and urgently needed items like medicines, milk powder, seeds for farming, access to safe water, or materials for roof repairs. Of course, it also offers special presents for children, including toys and sports equipment, so individuals can choose to sponsor both practical items suitable

for families and gifts to bring children joy. “Like most Christmas catalogs, ours offers lots of items so donors can choose to give something very specific. That said, they can also make a general gift to address the poor’s greatest needs,” explained Jim Cavnar, CEO of Cross Catholic Outreach, the Catholic relief and development ministry offering this program. “When donors choose to give to Greatest Need, they provide global Catholic missions with the ability to address the most urgent needs

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wherever they arise. The priests and religious sisters we support really appreciate that flexibility. It’s the best way to empower their work among the poor.” This unique Christmas catalog is easy to access. Readers will find a link for it at the ministry’s website (CrossCatholic.org) or they can reach it directly by entering the web address CrossCatholic.org/Christmas. “Our hope is that everyone will be blessed by the experience,” Cavnar said. “It’s the wonderful way for us to celebrate the birth of our merciful Lord!”

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Good Samaritan Serves as Model to Catholics Encountering Brutal Poverty in Rural Guatemala

Many poor families in the Diocese of Suchitepéquez-Retalhuleu live in patchwork shacks offering little security or protection from the elements — but there is hope, thanks to the “Rise Up With Joy” appeal being launched by Cross Catholic Outreach.

In the parable of the Good Samaritan, Jesus describes an encounter between three travelers and a man who has been wounded and left to suffer on the side of the road. In the story, two outwardly spiritual men demonstrate no compassion for this victim and do everything they can to avoid any interaction with him. Only one of the three travelers — a man who has no reason to be helpful — demonstrates Christlike love, doing what he can to comfort and care for the wounded fellow.

“Imagine what a powerful testimony of God’s love that would be!” Michele Sagarino, President Cross Catholic Outreach

While it is a parable with several important meanings, it also contains an obvious point about the way Christ’s followers are expected to respond when they encounter an urgent or serious need. Rather than look the other way, we are to step forward and help the suffering, serving as God’s instruments of mercy. Consider that calling now as we visit the Diocese of SuchitepéquezRetalhuleu and the countryside of southern Guatemala. On the road we are taking, you will see miles of thriving rubber tree plantations, teakwood farms and sugarcane fields — but you will also find hundreds of wounded and suffering families trapped in

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generational poverty. “In the parable of the Good Samaritan, the injured man was a victim of robbers. In this rural part of the diocese, the harm has been done by a bloody civil war that displaced many families and left them mired in brutal poverty. In the end, the suffering is the same, and so is our call to be instruments of God’s mercy,” explained Michele Sagarino, president of Cross Catholic Outreach, a Catholic relief and development ministry recognized by the Vatican for its effective humanitarian and spiritual programs. “When our ministry discovered the extreme needs of families in this diocese, we felt compelled to provide help — and our hope is that compassionate Catholics in the U.S. will want to get involved too.” Sagarino said that many of the communities Cross Catholic Outreach wants to serve can only be reached over rutted dirt roads. These villages have little or no infrastructure, so parents there are raising their children in dirtfloored homes without running water, suitable sanitation facilities or reliable electricity. Most of the men and women in these rural areas are subsistence farmers who work long hours planting, tending and harvesting corn and beans, defenseless against unpredictable weather. Their hard work may provide simple meals for their children, but it is rarely enough to fully cover their housing, health and educational expenses.

Families without access to land for farming face even greater challenges. They typically take work as day laborers, earning about $10 a day if they are lucky and jobs are available. The diocese reports that those families typically earn between $125 and $190 a month — far too little to afford adequate housing. Ultimately, these families must make do with what they have, cobbling together plastic sheets, scrap metal and wood planks to build flimsy, unsafe shacks. “Our ultimate goal is to improve living conditions in those communities. We want to help families break free from the cycle of poverty that has plagued them for generations,” Sagarino said. “We’ve learned that providing safe housing plays a major part in improving lives, so we are making that our priority. As families are placed in safer, sturdier homes, their hope is restored and they have a foundation for building a better life.” Through its “Rise Up With Joy” appeal, Cross Catholic Outreach is giving compassionate

U.S. Catholics an opportunity to follow in the footsteps of the Good Samaritan, serving as God’s instrument of mercy by funding the construction of homes for the poor and by helping struggling families in the Diocese of Suchitepéquez-Retalhuleu through other important humanitarian and spiritual programs. [See the related story on the opposite page.] “The homes we will build are simple but sturdy, secure and sanitary,” Sagarino said. “They will change the lives of these families in profound ways, and their benefits will carry over to the next generation too. Generational poverty has been a major factor in the hardships these families have been facing. Opening this door to generational prosperity will be a major step in the other direction. My prayer is that American Catholics will want to play a role in that restoration of broken lives — just as the Good Samaritan did in the parable Jesus told. Imagine what a powerful testimony of God’s love that would be!”

How to Help To fund Cross Catholic Outreach’s effort to help the poor worldwide, use the postage-paid brochure inserted in this newspaper, or mail your gift to Cross Catholic Outreach, Dept. AC02578, PO Box 97168, Washington, DC 20090-7168. The brochure also includes instructions on becoming a Mission Partner and making a regular monthly donation to this cause. If you identify an aid project, 100% of the donation will be restricted to be used for that specific project. However, if more is raised for the project than is needed, funds will be redirected to other urgent needs in the ministry.

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DECEMBER 3, 2023 n A11

Synodality and the Religious Orders share how it shapes their decisions, common life, and can help the wider Church

erhaps, said Father Timothy Radcliffe—preacher, speaker, and former master of the Order of Preachers, commonly known as the Dominicans— “religious orders have something to teach the Church about the art of conversation.” Father Radcliffe offered a threeday retreat to Synod on Synodality participants prior to its Oct. 4 start in Rome and cataloged the communication skills of several religious leaders. “St. Benedict teaches us to seek consensus; St. Dominic to love debate; St. Catherine of Siena to delight in conversation; and St. Ignatius of Loyola, the art of discernment,” he told his listeners. While the Catholic Church is in the midst of understanding and defining synodality, at the heart of the word is basically a process of speaking and listening that actively seeks to include and engage a diversity of voices when contending with collective discussion and decision-making. So, do religious orders “do” synodality in a way the rest of the Catholic Church can learn from? “I’m still not entirely sure what we mean by synodality,” Dominican Father Thomas Petri, president and assistant professor of moral theology and pastoral studies at the Dominican House of Studies in Washington, D.C., said. “But if it means sort of a conversation together—and looking at mission, and what God wills us to do, and desires us to do— yes,” Father Petri affirmed, “I think there’s a certain way that religious life does that, inherently and explicitly, that other vocations probably do not.” The Order of Preachers was founded in France by St. Dominic

OSV NEWS PHOTO/RACHEL LOMBARDI, TENNESSEE REGISTER

By Kimberly Heatherington OSV News

Learning from St. Dominic Twelve sisters kneel as Bishop J. Mark Spalding of Nashville makes examination on their readiness to dedicate themselves to God and to seek perfect charity as they prepare to pronounce final vows with the Dominican Sisters of St. Cecilia Congregation in Nashville on July 25. de Guzmán and approved by the pope in 1216. The Dominicans became—and still are—known for robust preaching and scholarship. There are more than 30,000 Dominican friars, priests, and nuns worldwide. “It’s part and parcel of religious life that we don’t move alone— we always move in tandem with our brothers,” Father Petri explained, adding that coordinated efforts are “the way Dominicans discern and move in the world and through history together, which is to say, always in conversation with each other.” Community life and structure also contribute to synodality. “When you’re a religious, you’re sitting at table; you’re having lunch and dinner together all the time. So, there is an art of learning how to have a conversation and include everyone at the table,” Father Petri said. “But more importantly, for Dominicans—and I think this is true for most religious—there are also formal types of conversations, as

a community.” Known as “chapters,” those may take place in the local priory, throughout the province, or for the entire order. “The priory chapter has to meet weekly, and the prior (the superior of a Dominican community) will bring up concerns or comments,” Father Petri shared, “and there will be an opportunity for discussion.” “This is not something new,” Sister Gemma Simmonds, director of the Religious Life Institute at the Margaret Beaufort Institute of Theology in Cambridge, England, said. “This is in fact deeply traditional.” Sister Gemma’s order, the Congregation of Jesus, is an international congregation of approximately 1,400 active and contemplative religious Sisters founded in 1609. “This whole synodal approach is really consistent with the deepest spiritual traditions within the Church. How did they work out what to do at the First Council

Virtue of simplicity: How decluttering helps spiritually By Emily Stimpson Chapman OSV News

eligious have it easy—at least in some regards. Consider, for example, their vow of poverty. Religious Brothers, Sisters, and priests pledge a sacred oath that shields them from basements overrun by toys, cupboards overflowing with unused wedding gifts, and closets stuffed with purses and shoes. Religious can’t own four-bedroom houses, packed from basement to attic with high school yearbooks, college term papers, and giant foam fingers purchased at a baseball game in 1985. And they most certainly aren’t forced to consign their dining-room table to piles of paper, bills, and kindergarten art projects. All the clutter and chaos made possible for the rest of us by cheap labor in China is impossible in the walls of their convents and monasteries. Their life is clutter-free by design: The order of their cells and common rooms is a reflection of the order of their day, and the simplicity of their surroundings is a perpetual reminder of the simplicity God calls them to cultivate in their souls. Laypeople, on the other hand, don't have it that easy. When it comes to living the simple life, ours is by far the harder row to hoe. We must learn to walk the always fine line between having and having too much. We also must find the balance that allows us to appreciate what we do have without becoming inordinately attached to any of it. And we must do all that while occupying the same 1,600 square feet as junk mail, babies, and sippy cups.

A12 n DECEMBER 3, 2023

But we do have to do it. The collective wisdom of the saints and the Bible leave little room for doubt: The simple life helps pave a smooth and direct path to heaven, a path that investment bankers, congressional staffers, and home-schooling moms, as well as Jesuit priests and Carmelite nuns, are all wise to follow. That’s part of the reasoning behind the whole “rich man/camel/ eye of a needle” warning Christ gave in Matthew 19:24. The more we have and the more attached we are to what we have, the harder it is for us to leave those things behind in pursuit of greater goods. That’s also what St. Vincent de Paul tells us when he advises, “Simplicity ought to be held in great esteem. … It is a virtue most worthy of love, because it leads us straight to the kingdom of God.” Religious have long understood that. With their vow of poverty and carefully ordered spaces, their physical surroundings perpetually remind them of the detachment necessary for entering heaven and the peace they'll find there. In a sense, their simplicity of life functions as a sacramental, an incarnational habit that serves as a channel for grace, an outward practice that leads to inner transformation.

of Jerusalem?” asked Sister Simmonds, referring to the earliest known gathering of the Church’s leaders. Described in Acts 15:1-31, the council is thought to have been held in Jerusalem around A.D. 48-50. “They sat down, and they listened to each other,” Sister Gemma said, “and they prayed around what they had heard.” Sister Gemma was one of four religious-order delegates chosen to collate synodal survey responses for congregations of both men and women worldwide, as represented by the Union of Superiors General and International Union of Superiors General. Together, these groups encompass approximately 200 religious orders of men and 2,000 religious orders of women—all of whom were asked to have a mini-synod and produce a report. “What absolutely blew us away,” Sister Gemma shared, “was the level of consensus right across the world (among Sisters from different continents). ... And I think it’s because these are people whose life work is listening out for the voice of the Spirit.” For religious, it’s a skill acquired and sharpened by year upon year of prayer, and living a communal life. “People say that they know how to listen,” said Sister Gemma. “Big news flash: They don’t. Most people—even if they're in small groups—they’re kind of listening with one ear, but they’re actually thinking up their response.” Synodality, in contrast, is decidedly intentional—and attentive. “If people want to know what synodality is,” Sister Gemma said, “it’s actually first and foremost learning to listen in a way that is truly receptive.” Religious continued on page A16

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Practicing detachment

But again, those who wear religious habits aren’t the only ones called to practice the habit of simplicity. Nor are they the only ones who stand to benefit from it. The simple life to which God calls religious is also the life to which he calls laypeople. And the graces that come to the Dominicans and Franciscans who embrace simplici-

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Simplicity continued on page A21 w ww.di o k no x .o rg

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Knights continued from page A9 Reactions speak for themselves. “Into the Breach” had so many views—over a million—that a second series is planned, focusing on the family. When Mr. O’Connor attended the Knights of Columbus Supreme Convention in August, he came supplied with “Men of the Word” Bible study packages. “I thought, ‘Well, we’ll bring a lot extra, and whatever we don’t give out, we’ll take back,” he recalled. “Every single one of them was taken.” As a result of Cor, “What we’re finding is men are now asking to join the Knights of Columbus, rather than us asking them,” Mr. O’Connor said. “Because they’re growing in their faith; they’re enjoying their time together—and they want more.” Mr. Kelly, Mr. O’Connor emphasized, “deserves all the credit.” “I remember saying to Supreme Knight Patrick Kelly—maybe six, seven years ago—‘If we could really evangelize our guys; if we could really offer them quality faith formation, I believe it changes the world, because we have 2 million members. So, if you had, even, 30 percent that really became evangelists, it changes the world,” Mr. O’Connor reflected. “And I remember he said, ‘I think about this every day.'” Jimmy Dee, jurisdictional director of evangelization and faith formation for the Tennessee Knights of Columbus, said that Tennessee “was one of the original pilot locations” that helped the Knights’ Supreme Council “design and launch this series of new truly incredible, Christo-centric programs—an initiative that’s helping reignite the hearts of our Catholic men across the country and around the world.” “We’ve been a wonderful observer and participant in its growth from an idea to, now, a national

— Jimmy Dee, jurisdictional director of evangelization and faith formation for the Tennessee Knights of Columbus call to all Knights to return to our roots,” said Mr. Dee, a member of Holy Ghost Parish in Knoxville. He is enthusiastic about Cor’s flexible design. “What I like the most about the way this particular initiative has been designed is that it’s both Christo-centric and parish-centric—in that each parish will find its own proper mix of these events and activities that will speak to the men of their parish,” Mr. Dee explained. “So, unlike more traditional programs that we’ve offered in the past—which were very much replicated the same, regardless of where you were, in what council, or what parish—this initiative is driven at the parish level, by the hearts of those who are literally on the front lines," Mr. Dee added. “And they are the ones who are listening to the needs of their pastors, and then taking actionable steps to help our priests with their pastoral mission.” And that can differ from parish to parish. “It may be the Church needs a boost in the fraternal activities, or the things that bring people together in a fun and joyous way. Maybe they need to focus more on helping men create better prayer habits in their day-to-day routines. Or is it possible they could use a little more catechesis, and learning more about the details of our

faith?,” Mr. Dee commented. “It’s not a one-size-fits-all. It’s what are we hearing in the pews and with our priests that we need to be able to provide in order to strengthen the Catholic man; the Catholic family; as well as the parish, and our Catholic community as a whole.” The response in Tennessee has mirrored the nationwide response. “Better than 65-70 percent of our Knights across Tennessee have either adopted a Cor model program,” Mr. Dee said, “or are in the process of building one.” But Cor isn’t simply about personal enrichment, Mr. Dee stressed. “These events and activities are helping us to build and create programs and pathways of discipleship that will help men gain that confidence necessary for them to be a witness of their faith and share it with others, while inviting them into a relationship with Jesus Christ,” noted Mr. Dee. “We’re getting right down to that front-line problem of, Catholics are great when it comes to practicing their faith, but we’re not real good at sharing it. This initiative is getting to the absolute heart of that problem—pun intended,” he said. “In Tennessee—keeping in line with this new initiative—we’re telling people that our new state motto is, ‘We are Knights to our Cor.’” In Laredo, Texas, Héctor Chapa, who serves as Grand Knight for

JIM WOGAN

Honoring the legacy Among those on hand to celebrate the St. Mary's Legacy Clinic's 10th anniversary were, from left, board member John Sheridan, board president David Ligon, medical director Sister Mary Lisa Renfer, RSM, SMLC founder and former medical director Sister Mariana Koonce, RSM, state Sen. Becky Duncan Massey, and Father David Boettner, rector of the Cathedral of the Most Sacred Heart of Jesus. Diane Treanor, Janice Wenzel, Sheila Yarborough, Star Lakavage, and Sally Patten. n Five-year pins: Terry Aparicio, Deacon Gil Campos, and Chris McGreevey. “We are appreciative of all the work our volunteers do, and the gift from Mr. and Mrs. Aparicio, who serve as translators for us, was a pleasant surprise,” Mr. Vargas said. “Their gift will be used to help with the many expenses we incur operat-

ing the clinic.” Also attending the luncheon was David Ligon, clinic board president, and John Sheridan, board member and stewardship committee chairperson, as well as Sen. Massey. “I want to thank the St. Mary’s Legacy Clinic and the Religious Sisters of Mercy for the great work they are doing in reaching out to the underserved and uninsured folks who need it most and going into the

COURTESY OF JOHN HOUGH

Clinic continued from page A7 ily often called us. … I spoke with his daughter the day he died (at the hospital) and she wanted you to know that he reconciled with God, and he is ready to go,” Sister Mary Lisa said. “So, I think that is the gift. I wanted you to know that what you do makes a difference. Every little thing is important, and nothing is lost in the Lord,” she added. The Religious Sisters of Mercy of Alma, Mich. (RSMs) have been instrumental in both leadership and staffing of the clinic. In addition to the two medical directors, Sister Celeste Mary Poche, RSM, currently serves as a nurse practitioner. They were joined at the luncheon by Sister Mary Timothea Elliott, RSM, Sister Mary Juanita Gonsalves, RSM, Sister Mary Simone Haakansson, RSM, Sister Joan Miriam Nelson, RSM, and Superior General Mother Mary Christa Nutt, RSM. In addition to the presentation of five-year and 10-year service pins to volunteers, one of the highlights of the luncheon was the presentation of a $25,000 check to the clinic by volunteers Terry and Frank Aparicio. Several volunteers were recognized for their long service to the clinic: n Ten-year pins: Mary Frances Bridges, Vivan Brocato, Donna Ibbetson, Patty Johnson, Dana Myers, Bob Nevil, Diane Schwartz, Mary Ann Smith, Mary Ann Toennisson,

“These events and activities are helping us to build and create programs and pathways of discipleship that will help men gain that confidence necessary for them to be a witness of their faith and share it with others, while inviting them into a relationship with Jesus Christ.”

St. Mary continued from page A9 honoring them,” Mr. Hough said, referring to the list of Knights who have served Council 3175. Mr. Hough, who has been a member of St. Mary Parish and Council 3175 for 15 years, served as the masTH E EAST T E N N E S S E E C AT HO L I C

ter of ceremonies for the anniversary celebration and worked with current Grand Knight Tom Slankas and a committee of Knights to put on the event. He believes it’s vital for a Knights council to actively serve a parish community, its priests, and its

communities and taking it to them,” Sen. Massey said. “To be able to go in and to work with folks on their preventative health measures and teaching good, healthy habits will make a difference in those people’s lives. I applaud what the Sisters of Mercy and the St. Mary’s Legacy Clinic is doing. You are touching lives and making a difference in people’s lives,” she added. While the clinic embarks on its second decade of service, Mr. Vargas summed up efforts to meet the growing demand for medical care in East Tennessee. He said the clinic added 106 new patients in the first half of 2023—a 30-percent increase. Mr. Vargas expects that growth trend to continue. “In the last 12 months, our Hispanic patients increased 40 percent and now make up 35 percent of our patient population,” he said. “But the reality is, our patients are diverse, and they include many native East Tennesseans—people, many of them who are not Catholic, but who are going without medical care due to a lack of insurance or no availability of services. “Our current clinic has been on the road for more than a decade now. It has served us well. But we are working hard to make a down payment on a new clinic that can be put into service soon. It’s needed, and it will be a vital part of our future ministry,” he said. ■

Diamond jubilee Knights Members of St. Mary-Oak Ridge Knights of Columbus Council 3175 gathered for a group photo during the 75th-anniversary celebration in St. Mary Parish's family life center. A Mass followed by a dinner and dance was held on Oct. 28 and was attended by more than 100 people. The Father Francis McRedmond Council was established on Oct. 24, 1948.

ministries. “The key thing is you need to be engaging and supportive to the pastor and community. You have to be a place where we can be close to our brother Knights and to our Lord,” he said.

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Council No. 9626 at St. Martin De Porres Church, district deputy of District 232, and coordinator of evangelization and faith formation for the Diocese of Laredo, has witnessed his council’s membership double since it began Cor gatherings. A council that previously had 12 Knights now has almost 30, with as many as 46 weekly attendees. “They’ll start asking, ‘What do I need to do to join?’ It’s just great,” Mr. Chapa said of the Cor participants. “It builds character within the parish itself. We have a better understanding and working relationship with our priest.” Mr. Chapa added, “Once we got started, they wanted more.” Fall and spring sessions offered an interactive, multi-week men’s program called “That Man Is You!” developed by Paradisus Dei, but Mr. Chapa and his fellow Knights explored the “Into the Breach” video series during the summer. “We were able to grow by another 15 members,” Mr. Chapa said. “The video itself is very well-presented,” he emphasized, noting the council will soon place an order for the next series. “It’s real down-toearth. It’s easy to watch. It’s easy to understand.” Activities have gained such momentum that the council has held a eucharistic procession; a popular fish fry; and soon, their first men’s retreat. “Our common hope here is, we need to do everything that we need to do to make sure we get our families to heaven,” Mr. Chapa said, “before anything else.” The Cor initiative, Mr. Chapa is certain, contributes to that effort. “It sets you up to be able to build yourself up, and basically—hey, we need to go into battle, guys! We understand that the devil is coming after our families,” Mr. Chapa cautioned. “What are we going to do about it? We need to sharpen our swords more than anything else.” ■

Mr. Hough believes Council 3175 will mark another 75 years in 2098 as it closes in on the 100th anniversary in 2048. “We have a good group of young Knights who are the right age to move forward. I’m confident we’ve set the right foundation for them,” he said. ■ DECEMBER 3, 2023 n A13

ESM Sister travels to Kenya for General Chapter Sr. Elizabeth Wanyoike chosen as delegate for congregation's meeting By Gabrielle Nolan

GABRIELLE NOLAN

n Nov. 5, Sister Elizabeth Wanyoike of the Missionary Congregation of the Evangelizing Sisters of Mary traveled to Kenya as a delegate for the Seventh General Chapter of her congregation. Sister Elizabeth is the adult faith formation coordinator at St. John Neumann Parish in Farragut, where she has served for 11 years. The theme of the Seventh General Chapter is “Nurturing the Key Pillars of Our Congregation that is Our Charism, Identity, and Culture.” “What holds us are these three main things,” Sister Elizabeth said. “We want to find out how we have lived our charisms so far, how we can nurture it. So many things are happening in the world, and we can easily drift, be carried by one thing or the other. But the Chapter helps to bring us together. It helps us to look back; it’s like going back to our roots. Where did we come from, and where are we going? So that we don’t lose our vision.” Sister Elizabeth shared that by nurturing their key pillars, the Sisters will become “more effective in the community and in our ministries.” “The General Chapter is a very major event in the congregation,” Sister Elizabeth said. “The decisions that we make affect the life, or influence the life, of the congregation in the next six years to come. Prayers that the Holy Spirit may guide us, may lead us, that we would make decisions for the good, for the better of the congregation but also for the good of the Church … so we can discover more how our presence in the Church can bring the Church closer to people and even help us to reach the people who have not known Christ.” The Chapter, which occurs every six years, was convoked in April. “Each one of us (Sisters) has been

Faith leader Sister Elizabeth Wanyoike, ESM, is pictured at her desk inside the St. John Neumann Parish offices in Farragut. reflecting on this theme and have been giving our feedback. We have a committee that was set to walk us through, give us questionnaires. … So, as a congregation we already started this journey in April,” she said. Sister Elizabeth is one of two delegates traveling from the United States. Joining her is Sister Angela Nikwobazaivwe, who currently resides in Ohio but also previously served at St. John Neumann Parish. This is Sister Elizabeth’s fourth time attending a General Chapter. “We have particular members elected … to represent the ideas of everyone in the congregation because we cannot take all of us, so we have a group that is elected, and they will go to our meeting place in Kenya—that’s where the generalate is,” Sister Elizabeth said. “So, we shall meet there, first have some input from speakers for a week, then have another week to pray on what we have heard.” “To be elected as one of the delegates, I believe the Sisters have trusted that I can represent them, their ideas, what we have discussed, deliberated together,” she

continued. “So, the two of us will be taking the experiences that we have had here in the United States or how we have lived our charism, how we have solved the challenges, we are meeting the achievements that we have made, all those count. So, it means we feel we are entrusted with a responsibility.” “When the people meet during the Chapter we discuss issues, come up with decisions, and every decision that goes out has to be voted for. So, we have to deliberate and then after deliberation we start voting,” Sister Elizabeth explained. One example is voting to open a new community in a new location to expand their charism. “When I am voting, if I vote as a member, I have to look at it from my own understanding but also from the sharing of every member. What is the idea of the community?” she noted. “Then there’s also another kind of voting; we vote when we are electing new members of the leadership. So, the five members who will walk us the next six years, we shall vote for them. And when we are voting, we are voting on behalf of our Sisters. It’s

like I no longer speak for myself; I am speaking for the members who have sent me there.” The Chapter opened on Dec. 1 and is expected to conclude Dec. 31. “We continue, maybe for three or four weeks depending on the discussions. Usually it takes a month,” Sister Elizabeth said. “Then the discussions are over, and we all have a plan. We say OK, this is what we want to do … we say who are going to walk us through the next six years? So, then we elect the leaders who will walk us, to practice what we have planned. … But depending on where the members who are chosen come from, like if someone is chosen that is in the U.S. … then that person has to come first in order for the chapter to close. So, we cannot close the Chapter until that person travels.” Sister Elizabeth has been with the Missionary Congregation of the Evangelizing Sisters of Mary for 34 years. The congregation, which was founded in 1975, is the “first African women missionaries in Africa and in the world,” according to its website. “I love my community,” Sister Elizabeth said. “I was drawn to be a missionary as a young person, and I like especially the charism that we have that is sharing or proclaiming the Good News, reaching out to the people who don’t know Christ, but also planting the Church where it is not planted, giving emphasis to catechetical ministry. It draws my heart. It draws me, and I feel fulfilled in what I do. So, I’m happy with what I do and I’m happy being an Evangelizing Sister of Mary.” “If I’m to die … and come back to life again, given another chance, I’m choosing the Evangelizing Sisters of Mary,” she said. “I love them.” For information on the Missionary Congregation of the Evangelizing Sisters of Mary, visit their website at mcesm.org. ■

Cathedral will light up for special Advent Mass Sacred Heart celebration will be on Dec. 21 By Jim Wogan

n what is certain to be a dramatic setting, religious communities from around the Diocese of Knoxville will come together for a special candlelight Advent Mass on Thursday, Dec. 21, at the Cathedral of the Most Sacred Heart of Jesus. The celebration, known as a Rorate Mass, will begin at 5:30 p.m., just after the sun sets in East Tennessee. Winter officially begins that night. All are welcome to attend the Mass. The Rorate Mass is a celebration always held during Advent but not connected to anything celestial, per se. It just happens that the cathedral schedule allowed for the Mass to be celebrated this year on Dec. 21. “The Church has a long tradition of celebrating what is known as Rorate Masses, a special candlelight Mass in honor of Our Lady, during the season of Advent,” said Sister Mary Simone Haakansson, RSM, director of religious communities for the diocese. “We have had an excellent response from our religious communities to attend this special Mass, and we are grateful to our religious-community priests, especially the Paulist Fathers, who are celebrating their 50th anniversary in the diocese. They have kindly agreed to lead this special celebration,” Sister Mary Simone added. Priests from the diocese have been invited to concelebrate the Mass. Archbishop Shelton J. Fabre, apostolic administrator for the Diocese of Knoxville, will not be able to attend the Mass due to obligations in his home Archdiocese of Louisville. “I offer my genuine thanks to the religious communities of the Diocese of Knoxville for the important work they do in the name of Jesus

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Christ,” Archbishop Fabre said. “This special Mass, in honor of Our Lady, and for the next bishop of the diocese, comes at the conclusion of Advent. I extend my prayers and best wishes at this time, and please know that I accompany you in spirit as we joyfully approach the feast of the Nativity of the Lord.” While the Mass will be celebrated in honor of the Blessed Virgin, prayer intentions will also be offered for the next bishop of the Diocese of Knoxville. “This year, as we wait for the next bishop of our diocese to be appointed, we wanted to invite all of our religious communities to come together at our cathedral during the season of Advent to pray together for this intention,” Sister Mary Simone said. There are nearly 20 religious communities that serve in the Diocese of Knoxville. Bringing them together for an Advent celebration was important, Sister Mary Simone noted. “It has been a while since a special Mass was celebrated for the consecrated men and women of our diocese, so we hope this will be an occasion to make the beauty of consecrated life and the precious service of their communities more visible for the good people of East Tennessee,” she said. The Rorate Mass is historically celebrated in the dark, often just before dawn, with candles serving as the primary illumination inside the church. Celebrated in honor of the Virgin Mary, it can take place on any weekday during Advent that doesn’t conflict with a special feast. The Mass tradition goes back centuries, to the Middle Ages, and is popular in Europe. ■ www.di o k no x .o rg

TH E EA S T TEN N ES S EE C ATH OLI C

What is Advent anyway?

Season continued from page A1 that we have, your hands and your face—that’s what Our Lady asked Bernadette to do. Second, drink some water. Then, you’re welcome to come back into the church. Adoration will be going on. You can come back and thank the Lord for the grace that He wants to give you today.” In his homily, Father Hendershott said that “Christ comes to give grace today. Whatever grace you seek … ask today, for every grace comes through Him, through Our Lady of Lourdes’ hands.” After Communion, Mass-goers knelt at the altar rail as Father Hendershott carried the monstrance to them. He encouraged them to bring “all your intentions in your heart” as he followed a practice with the monstrance used at the Shrine of the Most Blessed Sacrament in Hanceville, Ala. Parishioners and visitors also received individual benedictions at the altar rail. Mary Ann Briggs of Holy Ghost Parish said she came to the Mass to seek healing for medical problems and “also for a lost family member.” “It was beautiful—the relics and the healing and the mercy and Mother Mary interceding for us,” she said. Kristen of Holy Ghost, who did not give her last name, is a Latin Mass attendee there and said she was pleased to take part in the healing Mass. “It was beautiful. I’m just glad for the opportunity and feel blessed that I get to go here and that we have this opportunity and blessed to have these wonderful holy men and women serving our parish,” she said. She became emotional as she talked about kneeling before the relics and standing in line to receive the Lourdes water. “It was very special. It’s hard to talk about healing and what you bring before the Lord,” she said. Martine Mayo, who moved from New Jersey to Maryville seven months before, took part in the events at Holy Ghost on Oct. 27 and 28. She has attended Latin Masses in New Jersey and at Holy Ghost. “I was here even yesterday, and I was just moved to tears,” she said after the healing Mass. “We’re so blessed to have this. What a blessing because I’ve never gotten to Lourdes. I’ve been to Medjugorje, but I’ve never gotten to Lourdes or Fatima, so this was even more special.” Father Hendershott talked of the two feast days coming together in one weekend and the celebration of a Latin high Mass for healing. “We had St. Jude and St. Bernadette’s relics, Our Lady of Lourdes’ statue, and the Veil of Our Lady. So, we would say this was a Mass dedicated to the healing of souls certainly and even of bodies, so we washed with the holy water as well, the water of Lourdes, after Mass,” TH E EAST T E N N E S S E E C AT HO L I C

Season of Advent Father Julius Abuh, pastor of St. Joseph the Worker Parish in Madisonville, prepares to light the Advent wreath during Mass on Sunday, Dec. 3, the first Sunday of Advent. in Jesus Christ, God’s Son, the “Lamb of God who takes away the sins of the world.” Advent is a season in the Church’s life intended to renew

the experience of waiting and longing for the Messiah. Though Christ has already come into the world, the Church invites us to renew our desire for the Lord

DAN MCWILLIAMS

The people of Israel waited for generations for the promised Messiah to arrive. Their poetry, their songs and stories, and their religious worship focused on an awaited savior who would come to them to set them free from captivity and to lead them to the fulfillment of all that God had promised. Israel longed for a Messiah, and John the Baptist, who came before Jesus, promised that the Messiah was coming and could be found

The bread of life Father Michael Hendershott, associate pastor of Holy Ghost Parish, center, is assisted by Deacon Kevin Martinez, left, and subdeacon Robbie Bauman in distributing Communion on Oct. 28 at Holy Ghost.

BILL BREWER

What is Advent?

Where You Go, I will go Father Michael Hendershott, associate pastor of Holy Ghost Parish, holds the monstrance in leading a eucharistic procession along Central Street in Knoxville on Oct. 27 to mark the feast of Christ the King.

DAN MCWILLIAMS

dvent began this year on Sunday, Dec. 3. Most Catholics, even those who don’t often go to Mass, know that Advent involves a wreath with candles, possibly a “calendar” of hidden chocolates, and untangling strings of Christmas lights. But Advent is much more than that. Here is an explainer of what Advent is really about.

COURTESY OF SUE CLARKE/ST. JOSEPH THE WORKER PARISH

By Catholic News Agency

Commemorating Christ the King Faithful young and older take part in a Mass on Oct. 28 at Holy Ghost Church to celebrate the feast of Christ the King in the Traditional Latin Mass calendar. he said. The veneration of relics before and at the start of Mass imitated a practice from Acts 19, Father Hendershott said. “They were picking up the relics and kissing them. In the Book of the Acts of the Apostles, St. Paul touches the handkerchiefs, and then they take the handkerchiefs and they touch others, and they’re healed. God uses the physical things to be instrumental causes of healing,” he said. More than 150 attended the heal-

ing Mass, the Holy Ghost associate said. “I’m very pleased with the turnout,” he said. Assisting Father Hendershott at Mass were two seminarians, Deacon Kevin Martinez and subdeacon Robbie Bauman. Father Hendershott said the day made him think of his youth at St. John Neumann Parish in Farragut, where then-pastor Father John Dowling led a healing service. “This is something that reminds me of Father Dowling when I was

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more deeply in our lives and to renew our desire for Christ’s triumphant second coming into the world. Advent is the time in which we prepare for Christmas, the memorial of Jesus Christ being born into the world. Preparations are practical, like decorating trees and gift-giving, but they’re also intended to be spiritual. During Advent, we’re invited to enter more frequently into silence, into prayer and reflection, into Scripture, and into the sacramental life of the Church—all to prepare for celebrating Christmas. The Catechism of the Catholic Church says the goal of Advent is to make present for ourselves and our families the “ancient expectancy of the Messiah ... by sharing in the long preparation for the Savior’s first coming.”

What does the word Advent mean? Advent comes from the Latin

Advent continued on page A21

young. He asked all families to bring their prayer intentions to the church for a healing service or a prayer before the Blessed Sacrament. He put the monstrance on a little table with a white cloth and had all the families put their hands on the bottom of the monstrance, and then he put his hands on top of their hands and prayed for their intentions and their healing,” Father Hendershott said. He added that parishioners of Holy Ghost knew of the healing power of the water at Lourdes and encouraged him to have a healing Mass. “We had some parishioners who have recently been struck with cancer. Rather than going to Lourdes with everybody who is ill, we can bring Lourdes here,” he said. Holy Ghost’s high altarpiece, which depicts Christ the King and the four evangelists, has a special connection to the institution of the feast of Christ the King. The feast was authorized Dec. 11, 1925, by the Quas primas (“In the first”) encyclical of Pope Pius XI. The current Holy Ghost cornerstone was laid in late 1925 and the church was dedicated on April 25, 1926. Early photos of the church show no high altarpiece, but the Christ the King piece that it soon acquired may have made it the first in the world to have one, Father Hendershott said. “The construction of the church was begun before the high altar was chosen to be dedicated to Christ the King,” he said. “Once the feast was proclaimed, I understand that Holy Ghost then commissioned the high altarpiece to be dedicated to Christ the King, thus the probable fact that Holy Ghost has the first high altarpiece or reredos dedicated to Christ the King.” There is another unique fact about Holy Ghost’s altarpiece, Father Hendershott said. “Christ the King is standing there, and he has the face almost of a lion. St. Mark is known as the evangelist represented by a lion,” he said. “We have four evangelists up here, and one of them is Mark looking one direction, whereas the other three are looking in the other direction. Mark looks different than the rest, because perhaps it’s to tell us that the feast of St. Mark was April 25, 1926, when the church was dedicated. That makes Mark unique. St. Mark is the lion, and the Kingship of Christ all ties these things together beautifully.” At the Traditional Latin Mass celebrated on the feast of Christ the King on Oct. 29, Holy Ghost followed another request of Pope Pius XI. In addition to eucharistic processions for the feast, the Holy Father asked for “the act of dedication of the human race to Christ the King to be said in front of the Blessed Sacrament exposed, so we’ll do that at the end of Mass tomorrow,” Father Hendershott said. ■ DECEMBER 3, 2023 n A15

OSV NEWS PHOTO/RACHEL LOMBARDI, TENNESSEE REGISTER

Lessons in synodality Above: Dominican Sister Eva Marie Gorman makes her profession of vows to Mother Anna Grace Neenan, prioress general of the Dominican Sisters of St. Cecilia Congregation, during the Mass for the Rite of Perpetual Religious Profession on July 25 at the Cathedral of the Incarnation in Nashville. Below: Sister Maria Cecilia Neil embraces another member of the Dominican Sisters of St. Cecilia at the Cathedral of the Incarnation. OSV NEWS PHOTO/RICK MUSACCHIO, TENNESSEE REGISTER

also is a guide to synodality. Founded in Italy by St. Francis

USCCB continued from page A6 ops that “incredible things are happening” because of the Revival following a year focused on events at the diocesan level in 2022 and the parish level in 2023. Bishop Cozzens highlighted that the Revival has almost 8,000 volunteer “parish point persons,” and more than 12,000 parish leaders have downloaded the Revival’s leader’s playbook. He said that their seven-session smallgroup video series, “Jesus and the Eucharist,” is being used in “thousands of parishes,” with more than 32,000 hours viewed. Bishop Fernandes talked about Eucharistic Revival efforts in his diocese that included the viewing of the small-group video series, which has been “highly effective,” according to diocesan pastors. He mentioned St. Thomas Aquinas Church in Zanesville, Ohio, where “the people have been outside of the church because of problems with their roof for three and a half years, yet they had a beautiful Mass in their gymnasium, a procession through the city streets.” He said another “moving moment” for him was being a part of Mass and eucharistic adoration at a jail with the incarcerated because “you see real faith and real conversion there.” Bishop Burbidge called the Eucharist “the sacrament of peace” because “in Christ alone we find our peace”; he said that, with so many hearts “burning for that peace within our world at this critical time within our own nation,” he is “convinced so many graces and blessings will come about through this Revival.” In the Diocese of Arlington, there had been a focus on the Eucharist ahead of the Revival for the diocese’s 50-year jubilee preparation, which included the revival of a six-century-old devotion of 40 hours of continuous public prayer before the Blessed Sacrament. Bishop Burbidge said that while it was done for the jubilee preparation, the parishes are “continuing to do it, too, so already we see a fruit.”

Synodality and listening experiences

Cardinal Christophe Pierre, the apostolic nuncio to the United States, linked the Eucharistic Revival to the concept of synodality at the fall meeting, just as he did in his address to the bishops at their June meeting. He told those gathered that the Eucharistic Revival and synodality “belong together by their very nature, Apple Cup continued from page A2 he said afterward. “The place was packed with Husky fans so he had to swallow a big piece of humble pie.” The brothers don't have a longstanding rivalry over football teams. They grew up in Seattle’s Queen Anne neighborhood—Bill the oldest of seven children, with Paul 10 years younger. They later moved a bit north, but the family always lived in the greater Seattle area. Neither brother attended WSU or the “UDub,” as the University of Washington is popularly known. It was not until 2019, when Father A16 n DECEMBER 3, 2023

of Assisi in 1209, the Franciscans— well-known for their embrace of

OSV NEWS PHOTO/BOB ROLLER

Religious continued from page A12 Sister Maria Cimperman, a professor of Catholic theological ethics at Chicago’s Catholic Theological Union and founding director of the Center for the Study of Consecrated Life, was also part of the four-person synodal review team on which Sister Gemma served. A member of the Religious of the Sacred Heart of Jesus, Sister Maria’s education-focused order has 1,800 sisters in 41 countries today and was founded in postrevolutionary France in 1800 by St. Madeleine Sophie Barat. “When you’re talking about synodality, it’s a way of walking together—but it’s also a way of discernment that’s done together,” Sister Maria said. “Instead of saying, ‘What do you think we should do?,’ it’s a much deeper question: ‘What do you sense the Spirit is asking?’” But, Sister Maria explained, synodality also can sometimes be challenging for religious. “In community, you may go, ‘Ah! That was a really frustrating conversation,’ or you can get upset with somebody. But the call is always to go back to the table; to go back to one another,” she said. For Father Ed Tlucek, a Franciscan priest who serves two Wisconsin parishes and will soon become provincial councilor for the order’s Our Lady of Guadalupe Province, the Franciscan heritage

Informing the Catholic electorate Archbishop William E. Lori of Baltimore, vice president of the U.S. Conference of Catholic Bishops, speaks during a news conference at a Nov. 15 session of the fall general assembly of the USCCB in Baltimore. The bishops approved supplements to "Forming Consciences for Faithful Citizenship," which is a teaching document on the political responsibility of Catholics. The archbishop is chair of the task force charged with drafting the supplemental materials. and they shed light on one another,” illustrating this with the Gospel story of the disciples journeying with Jesus on the road to Emmaus and recognizing Him in the breaking of the bread. “I believe that we will have true Eucharistic Revival when we experience the Eucharist as the sacrament of Christ’s incarnation: as the Lord walking with us together on the way,” he said. The bishops received an update on the first assembly of the Synod on Synodality, which took place in Rome Oct. 4-29 and concluded with a 41-page synthesis document ahead of the synod reconvening in October 2024. Bishop Daniel Flores of Brownsville, Texas, discussed his experience at the Synod and said the synthesis document raised “thoughtful questions of pastoral and theological importance.” He and Bishop Kevin Rhoades of Fort

Paul was assigned to the Newman Center in Pullman, that the lighthearted Dawgs vs. Cougs ribbing began. Father Bill had been appointed to St. Bridget the previous year. “To be honest, the ASB Bulldogs are my favorite team in all of sports,” said Father Bill, referring to the Catholic Youth Organization teams at Assumption-St. Bridget School. The 2023 Apple Cup came after the University of Washington’s decision to leave the Pac-12 college football conference, which also is home to Washington State. It is joining the

Wayne-South Bend, Ind., pointed to the need for an executive summary of the document to move forward in engaging the faithful on these questions. Bishop Fernandes said that while “some people are worried there are going to be significant doctrinal changes” coming out of the Synod, he doesn’t believe that will be the case. “All of this is meant to proclaim Jesus Christ to the world,” he said, adding that synodality is “a way of being the Church in the world that’s proclaiming Jesus Christ, but that also involves meeting people where they are.” He cautioned against reading “sound bites in the media” and urged people to instead read “what the Holy Father is saying about synodality in fact, versus how people are manipulating the words of the Holy Father to support their agenda or their ideology.” Bishop Fernandes also noted that “we can have a very positive and beautiful experience of synodality, but we already see it in many of the structures in our Church,” referencing diocesan and parish councils where “the priests and the clergy are listening to one another.”

Archbishop Broglio’s perspective

USCCB president Archbishop Timothy Broglio of the Archdiocese for the Military Services made a similar point in his address to the body of bishops. He said that he has “reflected on the many synodal realities that already exist in the Church in the United States. The collegial atmosphere that characterizes these assemblies, the excellent consideration and interaction that typifies the work of the National Advisory Council, the work of diocesan pastoral councils, presbyteral councils, review boards, school boards, and so many other organizations come to mind.” “One might also think about the committees of this conference,” he continued, “at least those on which I have served, the interaction among bishops, staff, and consultants has always been active, healthy, and extremely useful. While it is true that only the bishop members vote, they do so after a robust exchange among all of the participants. That is not to say that we do not have to grow and open ourselves to new possibilities, but we recognize and build on what is already present. “We open our hearts to the action of the Holy Spirit, and we listen to that voice,” Archbishop Broglio said. ■

Big 10, although UW and WSU have agreed to play in the Apple Cup through 2028. Money, especially from television revenue, is the motivation for the change. Father Paul lamented the increasing role money plays in school sports. “The real story is how sports have moved away from good-hearted, fun school rivalry,” he told Northwest Catholic, the publication of the Archdiocese of Seattle. “For a lot of these guys, football is their way out—not to get into the NFL, but just to get into college.”

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Gospel simplicity, strong identification with the poor, and care for creation—today number about 35,000 friars, 60,000 cloistered women religious, and 155,000 “Third Order Regular” religious Sisters and Brothers. “It’s in conversation that comes out of living with the brothers— the community environment in which we live—that we are constantly challenged,” Father Tlucek said. “Not only to share our inner thoughts, but to listen to the other. And then to be willing, in the conversation, to change.” That model of listening was critical when five U.S. Franciscan provinces eventually decided to merge this year into one, the new Our Lady of Guadalupe Province. “It wasn’t done in a vacuum. And it certainly wasn’t done from the top down,” said Father Tlucek. “It was from discerning God’s will at the grassroots level.” Father Tlucek feels his order has something to offer to the Church today—even the modern world— particularly when it comes to communication. “We’re called to use the skills we have as Franciscans and invite the laity with whom we work to consider these tools in their conversations, in their experience, in their discernment,” he said. “The more we can share that, the richer the Church will be. We’re all in this together.” ■

It is somewhat rare, Father Paul said, for a Catholic priest to serve as a college sports program’s chaplain. So, what advice does he give to the players? “The football coach (recently) gave a rousing speech about honor. And that was all good and fine,” Father Paul said. “What I said after was: ‘You are the beloved son of the Father. Your identity might be a football player. That is what you do and what you take pride in. But you are always primarily a beloved son or daughter of that Father.’” ■ TH E EA S T TEN N ES S EE C ATH OLI C

Kentucky bishop finds packed Masses, vibrant vocations on trip By Elizabeth Wong Barnstead OSV News

y the time he set off on his 16-day trip to Nigeria in October, Bishop William F. Medley of Owensboro, Ky., had become something of a pro at international pastoral visits. And yet these experiences never cease to move his heart and give him an opportunity for deep reflection upon returning home. The bishop’s goal for his international trips is always the same: “To meet and thank the families of our priests, for sending them to serve our diocese,” in reference to the 27 priests serving western Kentucky who were not born in the United States. These priests are the pastors of 29 of the 78 parishes in the Diocese of Owensboro. They come from countries such as Mexico, Guatemala, India, and Myanmar (also known as Burma), as well as

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several countries within the continent of Africa. The Owensboro Diocese currently has 80 priests—though this includes several retired priests and one priest, Father Uwem Enoh, who is serving as a military chaplain with the U.S. Archdiocese for the Military Services. Bishop Medley began what he calls his “goodwill tours” in 2018. He was aware of the sacrifice of these priests’ families, most of whom never see their sons apart from when the priests can travel home for occasional visits. He felt the need to say “thank you” in person. Bishop Medley’s inaugural trip was to Mexico. Then, in early 2020—the same year he celebrated his 10th anniversary as bishop of Owensboro—he visited India and Myanmar. It was while returning home from the latter trip that he saw people wearing masks in Bishop continued on page A20

OSV NEWS PHOTOS/COURTESY OF THE DIOCESE OF OWENSBORO

Diocese of Owensboro shepherd makes ‘goodwill tour’ to Nigeria to thank families

Evangelization and gratitude Bishop William F. Medley of Owensboro, Ky., greets children following Mass during his pastoral visit to Nigeria; is seen in traditional Igbo Nigerian attire with Fathers Emmanuel Udoh, Jerry Riney, John Okoro, Jude Okeoma, and Julian Ibemere; poses with Bishop Camillus Raymond Umoh of the Diocese of Ikot Ekpene in Nigeria; and is pictured in Nigeria with several Franciscan Sisters of the Immaculate Conception at their provincial house in Lagos, Nigeria.

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Faithful Departed Marcus Keyes Marcus Keyes, age 84, died peacefully on Nov. 28 with his wife, Glenda, by his side. Mr. Keyes was born on Feb. 25, 1939, in Bantry Bay, Ireland. He was the fourth of five children born to Raphael P. Keyes and Brigid (O’Sullivan) Keyes. Mr. Keyes is survived by his wife of 32 years, Glenda Struss-Keyes; sisters-in-law Patsy Mr. Keyes Keyes and Mary Ann (Struss) Toms; nephew, Ralph (Eileen) Keyes; grand-niece, Rachel (Sam); grand-nephew, Michael (Andrea). He was preceded in death by his parents and his siblings: Falkna (died in infancy), Michael, Raphael, and Caít. Mr. Keyes was ordained a priest in the Missionary Society of St. Columban in 1963. After a short period of time in England, he was missioned in the Philippines until 1989, excluding five years in which he served as a counselor in the international headquarters of the Columban Fathers. While assigned in the Philippines, Marcus met Glenda, who was serving as a Columban Sister. The final four years of their time in the Philippines was a period of intense militarization and suffering. After a period of discernment, Marcus and Glenda were married in 1991. During his year of discernment, Mr. Keyes was invited by Bishop Anthony J. O’Connell to serve in the Roman Catholic Diocese of Knoxville, where he established within the diocese the Office of Justice-Peace-Integrity of Creation (JPIC). When he married Glenda, he invited her to serve as co-director of JPIC. From 2001 until 2010, Mr. Keyes headed the Glenmary Commission on Justice and Peace for the Glenmary Home Missioners. Mr. Keyes often explained that earth is the context of our faith and our work for peace and justice. In his dying days, he found the strength to utter as well as to write the words, “I am an internationalist.” He gestured with his arms in an all-encompassing circle to signify that his identity was attached to the totality of life. He was loved for his genuine warmth, charm, and gift of storytelling. He was respected for his skill at using thoughtful questions to guide and assist individuals and groups facing important matters and decisions.

Mr. Keyes was a devoted family member who made it a point to keep strong connections with all his first, second, and even third cousins. He was a loyal and trusted friend to many around the world. Mr. and Mrs. Keyes have resided at Narrow Ridge for nearly 20 years. They have been members of St. Teresa of Kolkata Parish since its store-front days in Maynardville. Following a visitation with family and friends on Dec. 1 at St. Teresa of Kolkata Church, a funeral Mass was celebrated at St. Teresa on Dec. 2, with a burial service following the Mass at the Narrow Ridge Natural Burial Preserve in Washburn. A gathering of friends and family was then held at Narrow Ridge’s Strawbale Lodge in Washburn. Memorial donations may be made in Mr. Keyes’ honor to the Narrow Ridge Earth Literacy Center at https://narrowridge.org.

Mary Lou Thivierge A funeral Mass for Mary Lou Thivierge was celebrated at St. Augustine Church in Signal Mountain on June 30. Father John Dowling, pastor of St. Augustine, served as the celebrant for the Mass, which was attended by the Thivierge family. Mrs. Thivierge was born in Gladstone, Mich., and spent her early years in the Upper Peninsula. Mrs. Thivierge She graduated from St. Mary’s Spring Academy in Fond du Lac, Wis., in 1943; Rosary College in Chicago in 1947; and Katherine Gibbs Secretarial School in Chicago in 1951. Her first employment was as a secretary with the CIA in Washington, D.C., followed by two years in Salonica, Greece. Mrs. Thivierge married Arthur Thivierge, a grade school sweetheart, in 1956. They had four children: Justin, Julie, Ann, and Neal. The family had an exciting and adventurous 30 years living and working in Asia and Africa, beginning in Afghanistan in 1963. Other countries included Pakistan, the Philippines, Indonesia, the Sudan, and Kenya. In 1993, Mr. and Mrs. Thivierge returned to the United States and retired to Alexian Village in Signal Mountain. They enjoyed extensive travel and tent camping throughout the United

States. Beginning in 1998, Mr. and Mrs. Thivierge were commissioned as Comboni Missionaries to work in South Africa for two years. They subsequently completed missions for Maryknoll in China and in Thailand. Upon returning to the United States in the early 2000s, Mr. and Mrs. Thivierge co-founded and spent eight years operating the Riversville Foundation college scholarship program for underserved youth. The couple celebrated 67 years of marriage in May. Mrs. Thivierge is survived by her husband, four children, her eight grandchildren, and her great-grandsons. The Thivierge family wishes to sincerely thank the Alexian Village Health and Rehabilitation unit staff and Hearth Hospice for their kind and compassionate care.

Anthony Lee Inklebarger Anthony Lee Inklebarger passed away Oct. 13 in Charlotte, N.C., at the age of 29. Mr. Inklebarger was born Dec. 1, 1993, in Seattle, and was the son of Doyle Randall Inklebarger and Gina Arico Inklebarger, younger brother to Christopher, and husband to Lauren Kukla. Following graduation from KnoxMr. Inklebarger ville Catholic High School in 2012, Mr. Inklebarger furthered his education at the University of TennesseeChattanooga, where he earned dual degrees in accounting and finance. Mr. Inklebarger convinced his Grandpa Joe to put him to work at Little Joe’s Pizza at the ridiculous age of 10. He dutifully showed up for a few hours each Friday, working closely with his mom and his brother. Within a few years he could actually run the place. While in Chattanooga, he worked in the restaurant business and entry-level financial analysis in the automotive business. After college, Mr. Inklebarger moved to Charlotte and advanced quickly into finance and accounting management. Mr. Inklebarger was an Eagle Scout, was alDeaths continued on page A19

The Assurance of Peace, Quiet Reflection, & Prayer

The Columbarium

For more information on how to reserve, please contact Scott Barron: sbarron@shcknox.org A18 n DECEMBER 3, 2023

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Faithful Departed Deaths continued from page A18

ways in the company of his dog, and spent his free time camping, traveling with close friends, and working with cars, both old and new. Mr. Inklebarger ’s enthusiasm and loyal friendship will be missed by too many survivors to list. A funeral Mass was held at St. John Neumann Church in Farragut on Oct. 28. A private interment followed the Mass. The family requests that donations in Mr. Inklebarger ’s memory be made to Catholic Charities of East Tennessee, https://ccetn.org/ donate.

Carol Marie Perkins

Nadhim Putrous Mishu Nadhim Putrous Mishu, 93, of Knoxville, passed away peacefully with family members by his side on Oct. 3 after a long illness. Mr. Mishu was born on March 19, 1930, in Baghdad, Iraq. He graduated from college as an electrical engineer and eventually established a

successful lighting manufacturing business. In 1960, he married Samira Ghareib, and they had four children. In the late 1990s, he and his wife came to America to be with their children and the extended Mishu family that was established in Mr. Mishu Tennessee. Mr. and Mrs. Mishu proudly became U.S. citizens. Mr. Mishu was a passionate classical and jazz music fan. He was a highly skilled clarinet player who was a member of the Iraqi National Symphony Orchestra along with his violinist brother, Fuad Mishu. Mr. Mishu is predeceased by his brothers Louie and Fuad and sister Alice Raban. He is survived by his wife of 63 years, Samira, his brothers Albert and Farook, and sisters Gladys Shamoon and Suad Behnam. He also is survived by his four children, daughters Nahla (Roger) Harb and Maha (Sam) Tobea, sons Issam Mishu and Nahil (Weam) Mishu, and his three grandchildren, Dr. Wissam (Jennifer) Tobea, Dalya (Kevin) Frank, Luke Mishu, and great-grandchildren Noah and Julia Frank. A funeral Mass for Mr. Mishu was celebrated on Oct. 6 at the Cathedral of the Most Sacred Heart of Jesus, with interment following the Mass at Edgewood Cemetery in Knoxville. Donations in Mr. Mishu’s memory may be made to the Cathedral of the Most Sacred Heart of Jesus, 711 S. Northshore Drive, Knoxville, TN 37919, or https://www.shcathedral.org/. ■

OSV NEWS PHOTO/NATALIE HOEFER, THE CRITERION (2)

Carol Marie Perkins died on Sept. 6 at the age of 83. She was born on Feb. 19, 1940, to the Rev. Earl Gustafson and Ruth Elaine (Laurence) Gustafson. Mrs. Perkins’ parents preceded her in death in 1965 and 2002. Also preceding her in death was her only sibling, Shirley Ruth Johnson, in 2010, and the father of her two children, Charles H. Carlson, in 2006. Mrs. Perkins lived an Mrs. Perkins exciting childhood, having lived in Illinois, California, and Michigan. She graduated from Irondale High School in 1958 and the St. Joseph Hospital School of Nursing in 1961, earning her RN degree. Her interest in traveling was launched after working

in Virginia and Michigan and traveling to Japan and Korea. Traveling continued when Mrs. Perkins married Dr. Phillip E. Perkins in 1973. The family grew to include Dr. Perkins’ sons, Phillip and Michael. Dr. and Mrs. Perkins enjoyed trips around the country, to the Virgin Islands, and to Europe. In 2014, Mrs. Perkins was diagnosed with cancer, and in 2023 she suffered a stroke, changing their lives forever. But their faith in God and their love for each other kept them strong. They celebrated their 50th wedding anniversary in 2023. Surviving Mrs. Perkins are her husband and their four children, Phillip Perkins, Knoxville; Kirsten (Carlson) Solmos (Dr. Gene Solmos), Wilmette Ill.; Michael Perkins, Scottsdale, Ariz.; and Barry Carlson (Julie Levine Carlson) of Arlington Heights, Ill. Also surviving her are several nephews, nieces, cousins, nine grandchildren (from the Solmos family are Catherine, Brian, Michael, William, John, Joseph and Mary Grace, and from the Carlson family are Matthew and Sydney), and a special cousin, Jayne Willbur. A funeral Mass for Mrs. Perkins was held at St. John Neumann Church in Farragut on Sept. 18. Her burial was in the East Tennessee State Veterans Cemetery in East Knoxville.

Faith in action Left: Grace Stecker of the Diocese of Helena, Mont., and those around her call a loved one (for Grace, it was her dad), as an exercise during the opening session of the National Catholic Youth Conference in Lucas Oil Stadium in Indianapolis on Nov. 16. Right: Youths pray the rosary in the Village at the Indiana Convention Center in Indianapolis on Nov. 19. NCYC continued from page A4

did share with The Criterion earlier that day about his experience. “It really clicked for me in the talk on ‘I Believe It But I Don’t Feel It,’” said the teen. “The speaker said faith isn’t about emotions. It’s about surrender. And (opening session speaker) Father (John) Kartje was talking about how faith isn’t just about what you see. It’s called faith because it’s believing in something even if you don’t see physical evidence.” “God has taught me,” Mr. Lamoureux said, “that even if I don’t feel like that sense of another presence with me, even if I feel like I’m just sitting there and there’s no one else in the room and I’m just all alone and wasting my time—God is telling me just to remember I’m not alone, He’s there.” Grace Stecker of the Diocese of Helena, Mont., pulled out her cellphone and called her dad right in the middle of a talk during the National Catholic Youth Conference. In fact, teens all around her were talking on their phones, even as the speaker stood on the stage. But they had his permission. “I want you right now, in one minute, to just make a call to somebody in your life whom you love, who’s pretty special, whom you appreciate,” Scripture scholar and astrophysicist Father Kartje asked of the more than 12,000 NCYC participants. The request came as part of his talk on the oneness of God and the universe—faith and science—that served as the topic of the opening session of NCYC in Lucas Oil Stadium in Indianapolis on Nov. 16. He began the talk echoing words spoken by Archbishop Charles C. Thompson just moments before. “The line that really struck me amongst everything he said is this,” Father Kartje noted: “You’re not a problem to be solved, TH E EAST T E N N E S S E E C AT HO L I C

“If you talk about being fully alive, I can’t can t think of a better way to get at what that actually looks like in our world today than to look at this interaction between faith and science. ... A hundred billion galaxies exist. That very same God of creation is the God alive in our own bodies. The very same God that gives you the galaxies ... gives us the very life in our hearts.” hearts — Father John Kartje,, rector of Mundelein Seminary, Scripture scholar and astrophysicist but you are a mystery to be encountered.” Archbishop Thompson spoke to the teens about this year’s NCYC theme “Fully Alive” in a prayer service at the beginning of the opening session—after the teens had settled down from a rousing concert by Christian rock band for KING + COUNTRY. He quoted his “favorite line” from Pope Francis’ encyclical, Laudato Si’: “Rather than a problem to be solved, the world is a joyful mystery to be contemplated with gladness and praise.” “We heard that beautiful reading about creation from the Book of Genesis,” Archbishop Thompson said of the beginning of the prayer service. “But the ultimate part of that creation is when God created humanity, when God created us. We are part of that creation that’s been given life by the Spirit breathing into us, by the Word taking root in us, claiming us as His own. “And so no one here is a problem to be solved, but is to be contemplated as a joyful mystery with gladness and praise. “Whatever pains in our lives, whatever is going on, whatever hurts, whatever guilt, whatever fears, whatever anxieties, whatever it is—that does not define us.” Rather, he said, we are defined by our identity in Christ, whose

body, blood, soul, and divinity is present in the Eucharist. “The Eucharist has been given to us through the passion, the death, and the resurrection of Jesus Christ so that we have life, that we have what is necessary to be witnesses to the Good News, what it means to be fully alive,” Archbishop Thompson said. “We are most fully alive when we live our lives not with ourselves at the center, but keeping Christ at the center. We are fully alive when we live for the glory of God and in service to others,” he said. “We gather tonight remembering that we belong to something greater than ourselves as children of God, created in the image of God. We have a dignity, a dignity no power on earth can take away. That's why we can claim to be fully alive.” Father Kartje picked up where Archbishop Thompson left off— speaking about the NCYC theme. “If you talk about being fully alive, I can’t think of a better way to get at what that actually looks like in our world today than to look at this interaction between faith and science,” he said. With doctorates in Scripture and astrophysics, the current rector and president of the University of St. Mary of the Lake/Mundelein Seminary in Mundelein, Ill., is an expert on both topics.

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He quoted John 1:3: “All things came into being through Him. Without Him, not one thing came to being.” “A hundred billion galaxies exist,” Father Kartje said. “That very same God of creation is the God alive in our own bodies. The very same God that gives you the galaxies ... gives us the very life in our hearts.” Science and faith are both a way of looking at the world, he explained—one through the lens of a telescope, the other through the glass of a monstrance. “The Eucharist you see through the glass of the monstrance gives us the ability to see the body and the blood of Christ in a way that doesn’t look like the body and blood of Christ,” Father Kartje said. Meanwhile, through the new Webb Telescope “you can see the world that goes all the way back to Genesis,” he said. “It’s the world that goes back to the life that is in us. That is a monstrance all its own, these beautiful images from the Webb Telescope, to look at them for who Jesus is precisely because He is the one through whom all of that glorious astronomy is possible.” To gaze upon the universe or to gaze upon Christ in the Eucharist, said Father Kartje, “is literally to let yourself be gazed upon by the one who delights in your very existence.” As for his request for the more than 12,000 youths to call someone they love, Father Kartje explained the connection to faith and science. “The person you called is probably feeling loved right now,” he said. “The reason something special happened at that connection is because of what you see in the monstrance. That’s why Christ came into the world—the one who does all of this is love.” ■ DECEMBER 3, 2023 n A19

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airports, and shortly after he made it back to Kentucky the world was overcome with the reality of the COVID-19 pandemic. As the pandemic waned, the bishop was able to visit Guatemala in 2022. And following that successful visit, he considered Africa—keeping in mind that western Kentucky's priests hail from countries as varied as Nigeria, Kenya, the Democratic Republic of Congo, and Uganda. He decided to visit Nigeria, which is home to five priests currently serving the Owensboro Diocese: Father Emmanuel Udoh, Father Uwem Enoh, Father Julian Ibemere, Father John Okoro, and Father Jude Okeoma. Nigeria is also the home of the provincial house of the Franciscan Sisters of the Immaculate Conception, two of whom currently minister in the Diocese of Owensboro (Sister Anthonia Asayoma and Sister Anne Maria Joshua). Several of these priests were ordained for and belong to the Diocese of Owensboro, and others serve the diocese with permission of their bishops in Nigeria. During Bishop Medley’s Oct. 9-24 trip, he was accompanied by Father Udoh, as well as by Father Jerry Riney, an American priest of the diocese. Out of everything he saw and experienced, he was most impressed by the “celebration of the liturgies,” the bishop told The Western Kentucky Catholic, Owensboro’s diocesan newspaper. He said that at all Masses he attended—from typical parish Masses to an ordination—“people were backed out the door for want of room,” and it was normal for the liturgies to last several hours. Bishop Medley said this is consistent with the data he has seen: according to the World Values Survey, between 2017-22 Nigeria had the highest rate of Catholic Mass attendance among countries surveyed. The report stated that weekly or even more frequent Mass attendance among self-identified Catholics in Nigeria is at 94 percent. The bishop also was impressed by “the vocations of both men and women. Our Nigerian Sisters have to turn down as many as they accept,” he said. Indeed, the Annuarium Statisticum Ecclesiae 2021, which provides a global view of the pastoral action of the Catholic Church, showed that during that year, Africa had nearly 1,000 priestly ordinations. “I marveled at the prolific vocations,” said Bishop Medley. At the invitation of Bishop Camillus Raymond Umoh of the Diocese of Ikot Ekpene, Bishop Medley even presided at the

“Those who have had the opportunity to worship in an African community, either in Africa or here in the United States, will attest to the powerful spiritual vitality expressed by the faithful. ... The powerful expression of faith and love for the Lord inspires me, and it can inspire all of us to pray for and support the Church on a continent rich in faith but often desperately poor in material resources and challenged by war and civil unrest.” — Auxiliary Bishop Peter L. Smith of the Archdiocese of Portland, Ore., and chairman of the USCCB Subcommittee on the Church in Africa ordination of three transitional deacons. Fulfilling his original goal of the trip, Bishop Medley met with the families of the Nigerian priests ministering to the Owensboro Diocese. All five of the priests were able to be present, having coordinated their schedules to be in Nigeria during the bishop’s visit, including Father Enoh, who received special permission from his military chaplain duties. The bishop also visited the Nigerian headquarters of Catholic Relief Services, the U.S. bishops’ overseas relief and development agency. “I’ve always been fascinated by their work, especially as a bishop,” he said. He said that in January, he had contacted CRS to see if he could meet with a representative during his visit. They went to the CRS national office in Abuja and met the country representative, Akim K. Kikonda, whose role is like that of an executive director. “He took us to a vocational training graduation for 60 young adults,” said Bishop Medley, listing fish production, seamstress work, and design/digital communications as some of the tracks offered. He learned that CRS in Nigeria has more than 400 employees, “many of whom are not Catholic.” Throughout his visit, Bishop Medley said he never felt uneasy for his personal safety, despite news reports on violence in Nigeria ahead of his trip. Aid to the Church in Need, for instance, documented that in 2022 alone, 28 priests were kidnapped and four were murdered in Nigeria. The bishop said his uneventful journey could have been because they spent most of their travels in regions not impacted by regular violence, and that he knew those traveling with him were vigilant about his safety in case any concerns were to arise. The bishop said one of his most profound experiences in Nigeria was when he saw some wooden desks in a local school. Painted on the front of each desk was a message that said these desks had been donated by St. Thomas More

Church in Paducah, Ky. “Being 5,000 miles from home,” he said, “and yet seeing these hand-painted desks” made him proud of the people of his diocese, who, having benefited from the service of Nigerian priests, had in turn provided these gifts for the schoolchildren of Nigeria. U.S. Catholics support the work of the Catholic Church in Africa through the U.S. Conference of Catholic Bishops' Solidarity Fund for the Church in Africa, which is one of the USCCB’s national collections. Most U.S. dioceses take a collection for the fund at a weekend Mass in July or August and through e-giving platforms, though other dioceses participate on different dates throughout the year. Catholics also can make donations online at https://usccb.igivecatholictogether.org. (Look for “USCCBChurch in Africa” tab.) In 2022, the Solidarity Fund for the Church in Africa awarded nearly $2.7 million in grants, according to the USCCB. Just over one quarter of that amount went to leadership development, while nearly another quarter was used for infrastructure projects mostly to repair and renovate essential church buildings that have deteriorated over the years. Fifteen percent covered operational costs of diocesan and episcopal conference ministries—such as solar power that provides reliable electricity to the bishops of Zambia while also reducing costs and protecting the environment. Smaller percentages improved church communications, promoted justice and peace, provided clergy and religious with continuing education, supported evangelization, strengthened religious education and Catholic schools, and strengthened child-protection resources. The annual collection supports a partnership between the bishops of the United States and the bishops of Africa to help Catholics “in some of the world’s most troubled regions grow in faith, produce new priestly and religious vocations, and bring the peace of God into war zones and other areas of deep

suffering,” Auxiliary Bishop Peter L. Smith of Portland, Ore., chairman of the USCCB’s Subcommittee on the Church in Africa, said in a message about the collection. “Those who have had the opportunity to worship in an African community, either in Africa or here in the United States, will attest to the powerful spiritual vitality expressed by the faithful,” Bishop Smith said. “I experienced this joyful and lively faith firsthand in South Africa, where I was born and raised, and it sustains me to this day in my ministry as a priest and bishop here in the United States.” “The powerful expression of faith and love for the Lord inspires me, and it can inspire all of us to pray for and support the Church on a continent rich in faith but often desperately poor in material resources and challenged by war and civil unrest,” he added. That inspiration to stand closer with the Church in Africa led the U.S. bishops to establish the Solidarity Fund for the Church in Africa “as a tangible expression of faith and unity,” he added. Here are two examples of projects supported by grants from the fund: n In Sudan’s Diocese of El Obeid, where 97,000 Catholics comprise less than 1 percent of the population, Church leaders are striving to bring the sacraments and God’s mercy “to a territory larger than the state of Texas.” Armed conflict “leaves residents in desperate need of spiritual care.” The diocese used a grant from the Solidarity Fund for the Church in Africa to strengthen its vocations program for priests and religious. This support helped the diocese recruit 15 new seminarians and four young women who joined the Congregation of the Precious Blood. n Zimbabwe has seen “a frightening rise” in depression, substance abuse, anger, and domestic violence due to the enforced isolation of the COVID-19 pandemic, which also “fractured tight-knit communities and disrupted support systems.” A grant from the Solidarity Fund for the Church in Africa sponsored skills training for 120 hospital and prison chaplains, diocesan ministry leaders, youth ministers, and directors of lay apostolates so they can offer effective spiritual and emotional care to pandemic survivors. The Diocese of Owensboro is one of seven dioceses in Kentucky and Tennessee that make up the province of the Archdiocese of Louisville. The other six are the dioceses of Knoxville, Nashville, Memphis, Covington, and Lexington, and the Archdiocese of Louisville. ■

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that Sunday, in addition to the pink candle, the priest wears a pink vestment, which he might refer to as “rose.” Gaudete is a word that means “rejoice,” and we rejoice on Gaudete Sunday because we are halfway through Advent. Some people have the custom of throwing Gaudete parties, and this is also a day on which Christmas carolers may begin caroling door-to-door. The three purple candles are sometimes said to represent prayer, fasting, and almsgiving— the three spiritual disciplines that are key to a fruitful Advent.

“ad + venire,” which means, essentially, “to come to” or “to come toward.” “Ad + venire” is the root of the Latin “adventus,” which means “arrival.” So, Advent is the season of arrival: the arrival of Christ in our hearts, in the world, and into God’s extraordinary plan for our salvation.

So, it’s four weeks long?

Advent is a slightly different length each year. It starts four Sundays before Christmas. But because Christmas is on a fixed date, and could fall on different days of the week, Advent can be as short as three weeks and a day (like it is this year), or as long as four weeks.

Is Advent the ‘new year’?

The Church’s feasts and celebrations run on a yearlong cycle, which we call the “liturgical year.” The “liturgical year” starts on the first Sunday of Advent. So, it’s a new liturgical year when Advent starts. But the Church also uses the ordinary calendar, so it would probably be a bit weird to have a “New Year’s Eve” party the night before Advent starts.

Advent wreaths: Where do they come from?

The Catholic Church has been using Advent wreaths since the Middle Ages. Lighting candles as we prepare for Christmas reminds us that Christ is the light of the world. And the evergreen boughs remind us of new and eternal life in Christ, the eternal son of the Father. It is definitely true that Germanic people were lighting up candle wreaths in wintertime long before the Gospel arrived in their homeland. They did so because candle wreaths in winter Simplicity continued from page A12

ty in their monasteries are the same graces that come to accountants and PTA presidents who embrace it in their homes. But how do PTA presidents, not to mention the rest of us, do that? After all, it's one thing for a convent's living room floor to remain clear of Legos, but how does a young mother accomplish the same task? How do laypeople order their homes so that they reflect and facilitate holy simplicity? How do they embrace the simple life when they live lives that, by their very nature, require acquiring? It starts with attitude. St. Francis de Sales, the great spiritual adviser to the laity, once counseled, “Let us learn from Jesus in the manger, to hold the things of the world in such esteem as they deserve.” That’s detachment, the virtue which enables us to throw away the notebooks and binders from our college days and give away our favorite little black dress that hasn't fit since our first child was born. Detachment is also the virtue that prevents us from finding our selfworth in a new sofa from Pottery Barn or a new Land Rover with all the upgrades. It prevents us from conflating Christ’s idea of the good life with Madison Avenue’s idea of the good life, and it frees us to buy and keep what we know we need, while letting go of what others want us to think we need. Along with detachment, the simple life requires gratitude. “(Give) thanks always and for Trial continued from page A6

criminal complaint. In the Sevier County trial, jurors deliberated for 90 minutes before returning their verdict. “I thought we did a really good job of showing that the allegations were fabricated,” said Mr. McCarter, who noted that Father Punnackal gave an audio statement but did not testify. When asked about the federal civil complaint against Father Punnackal and the Diocese of Knoxville, Mr. McCarter said, “I expect a similar outcome.” Mr. McCarter said it was important to note that in the criminal case, all 12 jurors had to reach agreement for a verdict to be entered. He said a verdict cannot be rendered if a single juror or more are in disagreement. “It’s not a situation where only one juror found reasonable doubt. All 12 jurors have to agree for a verdict of not guilty to be reTH E EAST T E N N E S S E E C AT HO L I C

CATHOLIC NEWS SERVICE PHOTO/KEVIN LAMARQUE, REUTERS

Advent continued from page A15

Is it wrong to sing Christmas songs during Advent?

No, but there are a lot of great Advent hymns and songs, such as “O Come O Come Emmanuel,” “Come Thou Long Expected Jesus,” “O Come Divine Messiah,” “Come Thou Fount,” and “Hark! A Thrilling Voice is Sounding.” Preparing for Christmas Merina Pokharel of Washington, D.C., takes a selfie in front of the Christmas tree in Union Station as she departs Washington for the holidays on Dec. 19, 2022. are beautiful and warm. That a Christian symbol emerged from that tradition is an indication that the Gospel can be expressed through the language, customs, and symbols of cultures that come to believe that Christ Jesus is Lord.

One candle is pink—why?

There are four candles on the Advent wreath. Three are purple and lit on the first, second, and fourth Sundays of Advent. The pink candle is lit on the third Sunday of Advent, which we call Gaudete Sunday. On

When should the tree go up?

When to put up the tree is a decision that families decide on their own. Some people put up their tree and decorate it on the first Sunday of Advent to make a big transformation in their home and get them into “preparing for Christmas” mode. Some put up the tree on the first Sunday of Advent, put on lights the next Sunday, ornaments the next, and decorate it more and more as they get closer to Christmas. Some put up the tree on Gaudete Sunday, the third Sunday of Advent, as a kind of rejoicing, and decorate it in the weeks between Gaudete and Christmas. When the tree goes up and gets decorated is up to the individual and family, but having a Christmas tree is a big part of many people’s Advent tradition. ■

In cultures where material goods are scarce, where the price paid in time, labor, or money for clothes, tools, and toys is high, this isn't hard to grasp. We always care more for what's precious and rare than we do for what's cheap and abundant. But in America today, almost everything is cheap and abundant. And that’s reflected in our homes, where “stuff”—inexpensive, poorly made “stuff”—piles up in cupboards and on countertops. It lies scattered about on living room floors, gets stuffed under beds, and collects dust on closet shelves. We accumulate because we can. Likewise, we neglect what we accumulate because we can. We have so much that it makes it harder, not easier, to be grateful for what we've been given. The more we recognize our obligation to cultivate gratitude, however, the more compelled we are to shed the excess, invest in quality rather than quantity, and exercise the proper care for that in which we’ve invested. Gratitude, by its very nature, acts as a check against toys stuffed under beds and closets filled with

broken electronics. It also prevents us from using cashmere sweaters and smart devices to fill holes that only God can fill. It reminds us of what’s really important. And it calls us to order our homes in such a way as to reflect that. Detachment and gratitude make simplicity possible. They lay the foundation upon which the simple life can be built. And to actually build that life, we only have to imitate, at least in terms of general design, the simple life constructed and embraced by centuries of nuns and monks. That life has been lived within the walls of monasteries that are solid and beautiful but free of clutter. There is no excess of furniture, gadgets, or knickknacks. They own little, but what they do own is usually of the highest quality, designed and built to last through any number of clumsy novices and overeager postulants. Everything is cared for. Everything has a purpose. Everything has a place. Memories are treasured more than memorabilia. Relationships are invested in more than gadgets and gizmos. There is peace. There is order. There is beauty. And in that peaceful, ordered, beautiful space, souls find freedom. They find God. Translating those habits into the lay life isn’t easy. Most of us will spend a lifetime looking for the line and finding our balance. Ridding the clutter from our homes is as constant a battle as ridding the clutter from our souls. And it’s as much a battle against our own need for security, comfort,

and control as it is a battle against plastic toys and piles of paper. But in the battle, as much as in the victories, the path to holy simplicity and holiness itself lies. How can you cultivate simplicity amidst the chaos of modern family life? Abby Sasscer, author of “Simplifying Your Domestic Church,” offered the following advice: n Set a schedule. Make decluttering a regular event. Pick one day a week for routine decluttering and organizing. Also, plan two major decluttering extravaganzas every year. Advent and Christmas are great times to do this. n Make decluttering a family affair. Decluttering is a life skill, so teach children its importance at an early age. One way to do this is before Christmas give each one a bag and tell them to fill it with toys to give away. The knowledge that they'll be getting new ones soon makes this easier. n Buy one thing, give two away. This rule can be applied to clothes, toys, or whatever takes up too much space in your closets. Regardless, the same principle applies: Never keep more than you need. n Don’t hold on to what you can’t use. Don’t store things for future use. You may not need it right now, but someone else does. Share the wealth. n Control the paper flow. Throw junk mail away as soon as it comes in. Have a designated place for bills and papers, and don't let a month go by without filing everything away. ■

turned,” the defense lawyer said. The Diocese of Knoxville released a statement following Father Punnackal’s acquittal. “With great relief, I want you to know that a jury in Sevier County has found Father Antony Punnackal not guilty of all criminal charges brought against him last year. The stress Father Punnackal had to endure in the many months leading up to his trial must have been unimaginable, but he always maintained his innocence, and we are grateful that the jury heard the testimony, evaluated the evidence, and agreed,” Father Doug Owens said in a message to Diocese of Knoxville priests, religious, and employees on Nov. 17. Father Owens is pastor of All Saints Parish in Knoxville and also serves as the delegate of the apostolic administrator for the Diocese of Knoxville, who is Archbishop Shelton J. Fabre.

“Back when Father Punnackal was first charged, the diocese said that we would not comment on the case at that time, and that we trusted the legal process. We remain committed to that trust. Soon, we hope to hear more about a civil lawsuit brought against the diocese in this matter. We will refrain from commenting on it until its fate can be decided,” Father Owens continued. “A final note on Father Punnackal: His ministry to the people of the diocese, and especially to those at St. Mary Parish in Gatlinburg where he most recently served, has been a tremendous gift. The decision to remove him from active ministry was difficult, but necessary. No matter what he decides for his future, his vision and work, especially helping the people of Gatlinburg in their recovery from the 2016 wildfires, and building a new parish family life center, will remain

lasting symbols of his work here. Please keep Father Punnackal in your prayers.” Father Punnackal has led St. Mary during a time of continued growth and managed, with parishioners, a project to build a parish life center. The center was dedicated on Aug. 22, 2021. And in 2016, Father Punnackal led St. Mary Parish through a challenging period when wildfires spread into Gatlinburg in November 2016 and burned down many buildings, killing 14 people. The fires burned structures adjacent to St. Mary and caused smoke damage to the church. St. Mary Church was closed for several days, as was the city of Gatlinburg, as officials assessed damage. However, Father Punnackal kept St. Mary parishioners together and engaged, and the church soon reopened and restarted its ministries. ■

everything in the name of our Lord Jesus Christ to God the Father,” urges St. Paul in Ephesians 5:20. And by that, he didn’t just mean saying “thank you.” He meant appreciating God’s gifts in deed as well as in word, caring for everything given and entrusted to us as wise and good stewards.

Too much ‘stuff’

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A Catholic guide to end-of-life decisions Explanation of Church teaching on advance directives, euthanasia, physician-assisted suicide The National Catholic Bioethics Center

The redemptive nature of suffering

As a woman of religious conviction, Anne receives great consolation from her faith in God. She receives pastoral care from the hospital chaplains and Communion from the eucharistic ministers. A priest has given her the sacrament of anointing, and should it become necessary, he is ready to administer viaticum. In the past several weeks, however, Anne has begun to experience more pain. As her doctor performs new tests and prescribes additional medications, Anne experiences a greater degree of suffering. Pain and suffering at times may be a profoundly distressing experience that raises deep questions about the meaning of life and even the nature of God. How can a merciful God allow us to experience the suffering of illness? It should be comforting to reflect on the fact that God Himself entered into human suffering through His Son, who suffered and died so that we could overcome death. Suffering and death entered the world with the sin of our first parents, but Christ’s obedience to the will of His Father can now infuse these afflictions with great redemptive power. By virtue of our being made one with Christ in baptism, we can join our suffering to that of our Savior on the cross at Calvary and so assist in His work of salvation for the whole human race. Christ is with us during our illness and shares in our suffering as we share in His. For those who have lost their faith in God, the suffering and helplessness of serious illness make little sense. Some may even come to contemplate suicide or euthanasia. Others who accept the existence of God wrongly believe that He does not care whether we shorten our lives. The testimony of sacred Scripture and the constant teaching of the Catholic tradition speak against ever directly intending one’s own death. The Catholic, with a deep faith in Jesus Christ, may not be able to understand suffering, but he knows he can offer it up as a powerful source of grace

A22 n DECEMBER 3, 2023

CATHOLIC NEWS SERVICE PHOTO/LOLA GOMEZ

t Central Medical Hospital, a woman with a serious illness rests in bed. Her name is Anne. Anne is a Roman Catholic who wants to make decisions about her medical treatment in the light of her Catholic faith. As would anyone in her condition, Anne has questions about the teachings of the Church. What are the Church’s views on end-of-life decisions, and how difficult will it be to follow them? Must she endure a great deal of pain? What if she is no longer able to make medical decisions for herself? Anne wants to make certain decisions ahead of time in order to relieve her family of the burdens of determining what care might be most appropriate for her. A time of serious sickness is naturally distressing for the one who is ill and for the family and friends of the one who is suffering. Making sound moral decisions in the face of such circumstances may be especially difficult when we consider the emotional strains that are part of watching a loved one suffer. This article describes how someone might approach end-of-life decisions in light of the teachings of the Catholic Church. We consider the redemptive nature of suffering, the difference between morally obligatory and optional means of conserving life, the role of advance medical directives and health-care proxies (durable power of attorney), and the advocacy of euthanasia in America today.

instead as an expression of profound Christian hope in the life that is to come. An instruction to “avoid heroics,” when communicated ahead of time to family and friends, may give great comfort to loved ones during emotionally stressful times.

Giving instructions for future care

Suffering and redemption Michelangelo's Pietà is seen in St. Peter's Basilica. The beloved sculpture signifies compassion amid grief. for himself and others.

Obligatory and optional moral means

Anne’s doctor has informed her of a serious turn in her case. Anne has discussed the situation with her physician and considered the risks and benefits of the proposed treatment. She is aware that the suggested surgery may enable her to live longer, but in her case the risk of developing serious complications is much higher than normal, and there is little likelihood of recovery. After talking it over with her family, Anne has decided to forgo the surgery. Had Anne been younger, or someone on whom others depended, she might have decided to undergo the treatment—despite its difficulties and poor prognosis. But we are free to forgo burdensome means of preserving life, even if we are not imminently dying. One of the most important moral distinctions in end-of-life situations is that between what is morally obligatory and what is morally optional. What is morally obligatory we are bound to perform; what is morally optional we may include or omit at our own discretion. Moral theologians use the terms “ordinary” and “extraordinary” to make this distinction, in keeping with the words of Pope Pius XII: “Normally one is held to use only ordinary means—according to the circumstances of persons, places, times, and culture—that is to say, means that do not involve any grave burden for oneself or another.” “A stricter obligation would be too burdensome for most people and would render the attainment of the higher, more important good too difficult. Life, health, all temporal activities are in fact subordinated to spiritual ends,” according to The Prolongation of Life address to the International Congress of Anesthesiologists on Nov. 24, 1957. Generally, a medical procedure that carries with it little hope of benefit and is unduly burdensome is deemed “extraordinary” and is not obligatory. For example, in some circumstances, a person may judge in good conscience that the pain and difficulty of an aggressive treatment for cancer is too much to bear and thus decide to forgo that treatment. Whether a particular treatment is excessively burdensome to an individual patient is a moral question that may require the input and advice of others. Individual patients and their families should seek the guidance of the Church whenever there is any doubt about the morality of a particular course of action. Most medical treatment received during the course of one’s lifetime is routine and does not raise serious moral questions. Sometimes, however, medical circumstances require considerable reflection about what procedures are appropriate for a given medical condition and time of life. When aggressive and experimental methods

are recommended by a physician, the Church teaches that we are free to pursue such treatment whenever there is a reasonable hope of benefit to the patient. We are also free, however, to refuse treatment when it is of dubious benefit or when its burdens are significant. The use of extraordinary means always remains optional, and the moral obligation to conserve life obliges us simply to act in the most reasonable manner. For example, I might want extraordinary medical means used to extend my life in order to receive the sacraments of the Church, or to see friends or relatives one last time, or to be reconciled with someone from whom I have been estranged.

Specific moral teachings of the Church

By refusing aggressive treatment for her condition, Anne realizes that she faces the possibility of death in the near term. She will continue to receive basic care for her illness, even though recovery for her is unlikely. Such basic care would include food and water as long as they continue to provide her a benefit. To make sound moral decisions, a patient must receive all relevant information about his or her condition, including the proposed treatment and its benefits, possible risks, side effects, and costs (Ethical and Religious Directives for Catholic Health Care Services [ERD], U.S. Conference of Catholic Bishops, 2009, n. 27). The patient may also consider the expense that the treatment may impose on the family and the community at large (ERD, n. 57). It is important to know of all the morally legitimate options that are available. Normally, the patient’s judgment concerning treatment should guide others in their decisions, unless the treatment is medically unwarranted or contrary to moral norms. Ideally, the patient, in consultation with others, decides the course of medical treatment. There should be a presumption in favor of providing food and water to all patients, even to those in a comatose state, but there are exceptions (ERD, n. 58). Obviously, when the body can no longer assimilate food and water, they provide no benefit and may be withdrawn. Sometimes placement of a feeding tube may cause repeated infections. Some patients with advanced dementia may display agitation at the sight of a tube and may pull it out repeatedly. Certain patients may experience other burdensome complications, such as repeated aspiration and the constant need for suctioning of the throat. All of these are factors that may cause one to re-evaluate the placement of a feeding tube. When there are no exceptional circumstances, tube feeding should be considered a part of ordinary care. Normal care always remains morally obligatory, but refusal of additional interventions deemed extraordinary is not equivalent to suicide. Such a decision should be seen

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Anne is blessed to have family and friends who love and care for her and who visit often. Not all the patients at Central Medical are so fortunate. Should it happen that Anne is no longer able to make decisions on her own, there are family members and friends who are capable of making decisions on her behalf. Anne must decide whether to designate a particular member of her family to serve as her “proxy” or “agent.” There is also the question of whether she should specify which medical procedures she feels will be most appropriate for her in the future should she become unable to make her wishes known. An advance medical directive (sometimes called a “living will”) and a health-care proxy (sometimes called a “durable power of attorney for health care”) are legal documents that take effect if the patient becomes incapacitated or otherwise unable to make healthcare decisions. These documents can be prepared without the assistance of an attorney. An advance medical directive specifies what medical procedures the patient wishes to receive or to avoid. A health-care proxy specifies a particular individual (variously called a “proxy,” “agent,” or “surrogate”) to make medical decisions on behalf of the patient (or the “principal”) when the patient is no longer able to do so. When neither of these instruments is drawn up, the task of making important medical decisions usually falls to the family. All hospitals and health-care facilities are required by law to provide written information to the patient about the right to accept or refuse medical treatment and the right to formulate an advance directive and designate a healthcare proxy. The health-care facility must also provide written policies stating how the patient’s advance directive or durable power of attorney will be implemented. Through your advance directive, you may wish to forbid any action that the Catholic faith considers to be immoral, such as euthanasia or physician-assisted suicide. Some advance directives in common use today permit food and water to be ended simply because one is in a comatose state. A Catholic hospital will not follow a directive that conflicts with Church teaching (ERD, n. 24). Once a directive is made, copies should be distributed to the agent and anyone else the patient deems appropriate. One should periodically review the provisions of an advance directive and, if it has been revised, destroy all previous copies. The usefulness of an advance directive, which gives specific instructions for care, is limited because of its inflexibility. If circumstances change significantly between the writing of the advance directive and its implementation, the instructions may be of little value to those acting on a patient’s behalf and could even hinder their freedom to make good decisions. There may also be a problem of interpreting the document when it is not clearly written. An advance directive often does not allow for adequate informed consent, because one must make a decision about a future medical condition that cannot be known in advance. When drawing up an advance directive, therefore, one should focus on general goals and concerns Guide continued on page A23 TH E EA S T TEN N ES S EE C ATH OLI C

Pope Francis issues environmental sequel in ‘Laudate Deum’ By Carol Glatz Catholic News Service

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rather than on specific medical procedures. Assigning a health-care proxy is preferable to drawing up an advance directive because it leaves decisions in the hands of someone whom the patient has personally chosen. A proxy agent also can be more sensitive and responsive to the particulars of a given case. When assigning a health-care proxy, one should choose an agent of good moral character—someone who is known to be capable of making sound decisions under stressful circumstances. The agent should know the teachings of the Church and possess the practical wisdom to apply them to changing circumstances. An agent, of course, must also survive the patient. One may designate alternative agents in case one’s first choice, for some reason, is unable to act. A good agent makes decisions for the patient in light of what the patient would choose if able to do so. The proxy, therefore, should be very familiar with the moral convictions and wishes of the principal. When there is an advance directive from the patient, this can provide guidance. When there is not, the agent must act on the oral instruction that has been given. Sometimes, however, acting in the best interests of the patient means ignoring instructions that are obviously unwarranted or clearly immoral. No agent is bound to carry out actions that conflict with sound morality or good judgment.

The specter of euthanasia

Anne shares her hospital room with a woman whose condition is similar to her own. Recently, a stranger visited her roommate, and the two of them had a long discussion together. After he left, Anne was surprised to learn that the man was an advocate of euthanasia. Apparently he knows of a doctor who has already helped some sick people to end their lives. He is trying to convince Anne’s roommate to do the same. Human life is a precious and inviolable gift from God. Our love of God and His creation should cause us to shun any thought of violating this great gift through suicide or euthanasia. We read in Wisdom, “God did not make death, nor does He rejoice in the destruction of the living. For He fashioned all things that they may have being” (1:13). St. Paul reminds us, “If we live, we live to the Lord, and if we die, we die to the Lord” (Romans 14:8). When formulating an advance directive or discussing end-of-life TH E EAST T E N N E S S E E C AT HO L I C

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fter warning the world against ignoring the cries of the earth and the poor with his 2015 encyclical, Laudato Si’, “On Care for Our Common Home,” Pope Francis intensified his critique with Laudate Deum (“Praise God”), warning against the selfish obsession with human power and the “irresponsible derision” of the reality of climate change. “When human beings claim to take God’s place, they become their own worst enemies,” he said, explaining the title of the document released at the Vatican on Oct. 4, the feast of St. Francis of Assisi, the patron saint of ecology. The new document, addressed “to all people of good will on the climate crisis,” is a follow-up to “clarify and complete” his 2015 encyclical because, he wrote, over the past eight years, “our responses have not been adequate, while the world in which we live is collapsing and may be nearing the breaking point.” The bulk of the 15-page “apostolic exhortation” is dedicated to a severe rebuke of the “resistance

Environmental concern From left, Luisa-Marie Neubauer, a German climate activist; Jonathan Safran Foer, a writer; Giorgio Parisi, winner of the 2021 Nobel Prize in physics; and Matteo Bruni, director of the Vatican press office, speak at a conference about Pope Francis' document on the climate crisis "Laudate Deum" ("Praise God") in the Vatican Gardens on Oct. 5. and confusion” regarding the global climate crisis and its link to human activity as well as of the growing “technocratic paradigm underlying the current process of environmental decay.” “I feel obliged to make these clarifications, which may appear obvious, because of certain dismissive and scarcely reasonable opinions that I encounter, even

within the Catholic Church,” he wrote. In fact, the Pew Research Center released survey results Sept. 28 reporting that U.S. Catholics’ views on climate change are similar to those of the general public. A majority of U.S. adults—54 percent—described climate change as a major threat to the country’s well-being, but it remains a lower

Glossary of Terms n Advance medical directive (sometimes known as a “living will”): a legal instrument that specifies which medical procedures a patient wishes to receive or avoid, should the patient become incapacitated. n Anointing of the sick: a sacrament, which customarily includes confession of sins, that is administered to one in a seriously weakened state of health because of grave illness or the infirmity of old age (not confined to the “deathbed” visit, and repeatable if one’s condition worsens). The sacrament can bring the consolation of interior healing and a sense of God’s loving presence. n Double effect, principle of: a moral principle that provides guidance when an act or omission will have two consequences, one of which is moral and intended, the other evil but not intended, even though foreseen; in palliative care, treatment that seeks to alleviate pain but which also has the foreseen but unintended consequence of shortening life would be morally permissible. n Euthanasia (also “mercy killing”): “an action or omission which of itself and by intention causes death, with the purpose of eliminating all suffering. . . . Euthanasia is a grave violation of the law of God, since it is the deliberate and morally unacceptable killing of a human person” (John Paul II, The Gospel of Life, n. 64, 65, original emphasis). n Health-care proxy (also “durable power of attorney”): a legal instrument that specifies an “agent” (or “proxy” or “surrogate”) who will make medical decisions on behalf of the patient (or “principal”) if the patient becomes incapacitated. n Informed consent: a decision freely made in the full possession of one’s mental faculties and with adequate knowledge of all relevant moral and medical consequences. n Morally obligatory and morally optional means of prolonging life (also “ethically ordinary and extraordinary means”): the moral difference between what one must do (or omit) to preserve life and what one may do (or omit) to preserve life; not to be confused with ordinary and extraordinary medical procedures (defined immediately below). n Ordinary and extraordinary medical procedures: medical means that are scientifically established, statistically successful, and reasonably available; not to be confused with morally obligatory and optional means of prolonging life. n Physician-assisted suicide: a form of euthanasia in which a physician provides the lethal substance or otherwise assists a patient in self-destruction. n Physician [or Medical] Orders for Life-Sustaining Treatment (POLST or MOLST): an actionable order signed by a health-care professional that instructs others on what treatment to provide or withhold from a patient. n Viaticum: final reception of the sacrament of the Eucharist (within Mass, if possible) in the face of death, as a pledge of our resurrection in Christ. ■

issues, we should avoid using the expression “quality of life.” Life itself is always good, and this is a quality that can never be lost. Our focus should be not on whether someone’s life has enough “quality” to it (quality will always be diminished during sickness or disease), but rather on whether a proposed medical treatment would be unduly burdensome and insufficiently beneficial for his or her particular circumstances. “Physician Orders for LifeSustaining Treatment” forms can also raise ethical concerns. POLST forms may be written to permit the withholding of antibiotics, nutrition and hydration, and other easily provided medical care. Signed by a medical professional, they

mandate compliance by healthcare workers, including emergency responders. Catholics should exercise great caution before agreeing to be bound by such documents. Euthanasia was defined by Pope John Paul II, in The Gospel of Life, as “an action or omission which of itself and by intention causes death, with the purpose of eliminating all suffering” (n. 64). Supporters of euthanasia often justify it, along with physician-assisted suicide, on the grounds that the pain of terminal illness is too great for the average person to bear. They hold that it is more merciful to kill the suffering patient. The prospect of intractable pain may be frightening, but such extreme distress rarely occurs. The physician almost always can

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priority than other issues, the survey showed. “Despite all attempts to deny, conceal, gloss over, or relativize the issue, the signs of climate change are here and increasingly evident,” the pope wrote, detailing the serious and irreversible damage already done and “dangerous changes” underway according to evidence supported by most scientists specializing in climate science. “Only a very small percentage of them seek to deny the evidence,” he added. The pope blamed the resistance and confusion about the climate crisis on the lack of information on climate science, people choosing to “deride” facts and “ridicule those who speak of global warming,” and inertia or indifference by “the great economic powers, whose concern is with the greatest profit possible at minimal cost and in the shortest amount of time.” Consequently, the pope wrote, “a broader perspective is urgently needed, one that can enable us to esteem the marvels of progress but also to pay serious attention to other effects that were probably unimaginable a century ago.” Environment continued on page A24

minimize or eliminate the pain that may accompany terminal illness. Most people, in fact, die peaceful deaths. The Gospel of Life holds that “euthanasia is a grave violation of the law of God, since it is the deliberate and morally unacceptable killing of a human person” (n. 65, original emphasis). Fundamentally, it is an unreasonable act. Although it is certainly preferable to die in a conscious state of prayer, no one should feel obliged to forgo medications and pain relief even though they may bring about disorientation or produce unconsciousness. The Church encourages appropriate treatment for pain, even when such treatment may indirectly shorten life, so long as the intent is not to hasten death. What is chosen is pain relief. This is an application of the principle of double effect. The Church asks only that appropriate conditions exist before such medication be taken.

Hope of the resurrection

At death, we do not cease to exist but continue to live by God’s grace as we await the resurrection of the body. Though we will be united with our bodies once again, the Church encourages us to consider deceased organ donation. Care should be taken to ensure that a proper determination of death is made, that the donation is not used for commercial purposes, and that the body is not trivialized in any way. When we direct organ and tissue donation to the personal good of others, we share the gift of life. We hope that these explanations of the moral teachings of the Catholic Church have been helpful to you. Christians should approach death with the joyful anticipation of a new life with our Blessed Lord. In order to prepare themselves to see God face to face, Catholics should try to confess their sins to a priest before death. Efforts should be made to assure that the dying can receive the sacrament of the sick, and the blessing of viaticum, our Lord’s body and blood as “food for the journey.” When our loved ones have passed on from this life, we should remember our obligation in charity and justice to pray for the repose of the souls of the faithful departed— and in this way remain in communion with our beloved family members and friends. ■ The National Catholic Bioethics Center, copyright 2023. This column is made possible through a collaboration between the Diocese of Knoxville and The National Catholic Bioethics Center based in Philadelphia. DECEMBER 3, 2023 n A23

Message of Peace Light, now in U.S., seen as urgent amid Israel-Hamas war By Alicia Venter OSV News

s Catholics across the New York metropolitan area were given the opportunity to light their first candle of the Advent season the weekend of Dec. 2-3, a flame drawn from a source that dates back 1,000 years arrived at John F. Kennedy International Airport in Queens. The Peace Light, a continuous flame originating in the Church of the Nativity in Bethlehem, where for more than 1,000 years oil lamps have continuously burned, landed at JFK from Vienna on a Dec. 3 Austria Airlines flight. From there, Scouts and volunteers will form a network of drivers who transfer the flame across North America. Welcomed and facilitated by the Boy Scouts of America, the “Messengers of Peace” from Vienna brought the flame in a small box to the Our Lady of the Skies Chapel outside JFK’s Terminal 4. A gathering of faithful surrounded the flame and prayed for peace across the world—particularly in the war-torn Holy Land—before lighting their own lanterns with fire from the Peace Light flame, which is symbolic of universal peace, harmony, and unity. “There is a little bit of a paradox or irony that the Peace Light is coming to us from the place where there is war,” said Father Chris Piasta, the chaplain at Our Lady of the Skies Chapel. “I'm glad that it’s happening because despite the fact that there is war over there and in Ukraine, we have to be reminded that there is goodness in people.” The clergy on hand reiterated the point that the annual travels of the Peace Light carry additional weight this year, given that they begin in a place that is ravaged by the ongoing Israeli-Hamas conflict. “This is very important from the point of view that the Light of

Bethlehem brings peace to people. It is very important to pray for Ukraine and the Middle East, especially given the context of all the events in the world,” said Father Cezariusz Jastrzebski, an assistant chaplain at Our Lady of the Skies Chapel. The tradition began in 2001, when the light was brought to ground zero following the terrorist attacks of Sept. 11. It became a more formal event the following year, and subsequent ceremonies have been held at the Our Lady of the Skies Chapel. “This (Peace Light) thing has such a magic about it. … Wherever this goes, it just brings a smile to peoples’ faces,” said Brian Long, director of Scouting for the Diocese of Brooklyn, who has attended all 21 arrivals of the symbolic flame at JFK Airport. Despite the fact that the flight’s arrival was delayed an hour by weather conditions, each attendee was able to approach the altar of the chapel and have his or her lanterns lit with the flame of the light. Some in attendance said they had been coming to the airport year after year for the Peace Light arrival celebration, including many who first began coming as Cub Scouts with their families or Scout leaders. Jotham Andrés, an 11-year-old Boy Scout, has been coming to witness the Peace Light since he joined the Scouts. Now in his seventh year in the program, Jotham looks forward to making the annual trip with his two older siblings, parents, and his troop from Annandale, N.J. His family produces a livestream video of the ceremony. “It’s a family tradition. It’s fun, and it’s nice to give to people,” Jotham told The Tablet, the newspaper of the Diocese of Brooklyn. “(My favorite part) is probably just talking to people. You only get to speak to many of these people once a year.” ■

East Tennessee Catholic News Attending Advent, Christmas Masses This year, the Fourth Sunday of Advent falls on Dec. 24, raising the “two-for-one” question: Can attendance at a Sunday Christmas vigil Mass fulfill the obligation for both the Fourth Sunday of Advent and Christmas? The prevailing answer of canonists is “No;” each obligation must be fulfilled with a separate Mass. This is also the desire of Archbishop Shelton J. Fabre. Archbishop Fabre wants to remind the East Tennessee Catholic faithful that they should make every effort to attend a Fourth Sunday of Advent Mass (Saturday evening or Sunday morning) and a Christmas Mass (Sunday evening or Monday).

Catholic Charities announces first adoption Catholic Charities of East Tennessee has reported the sacred honor of placing a newborn baby boy with a family who began their adoption journey more than three years ago. According to Catholic Charities, this particular placement was a closed adoption based on the birth mother’s wishes, so many details can’t be shared. As a licensed child-placing agency in the state of Tennessee, CCETN handles all details from start to finish. This was the first adoption placement since CCETN re-established an adoption services program, A Loving Option Adoption, last year.

Catholic bioethics, health-care information available on DOK site In partnership with the National Catholic Bioethics Center (NCBC), the Diocese of Knoxville has added a “Catholic Bioethics—Health Care Information” page to its website with key information and guides. Parishioners should be directed to this site, not only for information and guides for making medical decisions, but also for important forms such as an advance directive (living will) and assignment of a health-care agent. The site is www.dioknox.org/catholic-bioethics. For these to be legal documents, all that is needed is the signature of two witnesses (no need to be notarized). These documents are accepted by all hospitals and are to be preferred to those provided by law firms and medical groups that often contain problematic options contrary to the Church’s moral teachings. The NCBC document, “A Catholic Guide to End-of-Life Decisions,” offers an easy-to-understand explanation of the Church’s teachings on advance directives, euthanasia, and physician-assisted suicide. The page also provides a general power of attorney form, as well as other information to include funeral planning guides. For further information, contact Diocese of Knoxville vice chancellor Paul Simoneau at psimoneau@dioknox.org or 865-862-5753.

2024 ordinations and Chrism Mass dates announced The 2024 Chrism Mass will be celebrated on Monday, March 25, at 7 p.m. at the Cathedral of the Most Sacred Heart of Jesus to begin Holy Week celebrations in the Diocese of Knoxville. Ordinations to the priesthood and transitional diaconate in 2024 will be celebrated together on Saturday, June 8, at 10:30 a.m. at the Cathedral of the Most Sacred Heart of Jesus.

Father Ragan Schriver granted laicization On Sept. 25, 2023, Pope Francis granted Rev. Ragan Schriver a dispensation from the obligations he undertook at his ordination to the priesthood, commonly called “laicization.” Therefore, he is no longer able to exercise ministry in the Catholic Church. ■

Pope calls on world leaders to end divisions, fight climate change By Carol Glatz Catholic News Service

he future of humanity depends on what people choose now, Pope Francis said in his message to global leaders at the World Climate Action Summit of the U.N. Climate Change Conference. “Are we working for a culture of life or a culture of death?” he asked in his message. “To all of you I make this heartfelt appeal: Let us choose life! Let us choose the future!” “The purpose of power is to serve. It is useless to cling to an authority that will one day be remembered for its inability to take action when it was urgent and necessary

to do so. History will be grateful to you,” the pope wrote. Excerpts from Pope Francis’ full written message were read by Cardinal Pietro Parolin, Vatican secretary of state, on Dec. 2 during the highlevel segment with heads of state and government at the climate conference, COP-28, held in Dubai, United Arab Emirates, Nov. 30-Dec. 12. Pope Francis was to have been the first pope to attend the U.N. climate conference Dec. 1-3, but canceled his trip on Nov. 28 after coming down with a serious bronchial infection. The Vatican published the pope’s full speech on Dec. 2, although Cardinal Parolin read only excerpts at the summit to respect the three-

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People need to assume “responsibility for the legacy we will leave behind” and let go of this “technocratic paradigm” that believes “goodness and truth automatically flow from technological and economic power” and pursues “infinite or unlimited growth.” The great problem, he wrote, is an “ideology underlying an obsession: to increase human power beyond anything imaginable, before which nonhuman reality is a mere resource at its disposal.” “Everything that exists ceases to be a gift for which we should be thankful, esteem, and cherish, and instead becomes a slave, prey to any whim of the human mind and its capacities,” he wrote. “Never has humanity had such power over itself, yet nothing ensures that it will be used wisely, particularly when we consider how it is currently being used,” he wrote. Pope Francis called for “rethinking our use of power,” which requires an increased sense of responsibility, values, and conscience with “sound ethics, a culture and spirituality genuinely capable of setting limits and teaching clear-minded self-restraint.” Also, unhealthy notions about hard work, talent, and “meritocracy” without “a genuine equality of opportunity” can easily become “a screen that further consolidates the privileges of a few with great power,” he wrote. “In this perverse logic, why should they care about the A24 n DECEMBER 3, 2023

minute limit on national statements. The text was submitted in full to the conference. “Sadly, I am unable to be present with you, as I had greatly desired,” the pope’s text said. The destruction of the environment is “a sin” that not only “greatly endangers all human beings, especially the most vulnerable,” he wrote, but it also “threatens to unleash a conflict between generations.” “The drive to produce and possess has become an obsession, resulting in an inordinate greed that has made the environment the object of unbridled exploitation,” the pope wrote. People must recognize

damage done to our common home if they feel securely shielded by the financial resources that they have earned by their abilities and effort?” A healthy ecology requires a healthier relationship “between human beings and the environment, as occurs in the Indigenous cultures,” and a more humane economy, which is not ruled by “the mentality of maximum gain at minimal cost,” but shows “sincere concern for our common home” and assists “the poor and the needy discarded by our society,” he wrote. The pope appealed for more effective international organizations that have the authority and power to provide for the global common good, eliminate hunger and poverty, and defend fundamental human rights. He also called for a new kind of international, multilateral cooperation and action in which “groups and organizations within civil society help to compensate for the shortcomings of the international community.” Pope Francis also encouraged activists from different countries put pressure “from below” on the varying elites and “sources of power.” “It is no longer helpful for us to support institutions in order to preserve the rights of the more powerful without caring for those of all,” he added. As world leaders met at the 28th United Nations Climate Change Conference in Dubai Nov. 30-Dec. 12, Pope Francis said that “this conference can represent a change of direction, showing that everything done since 1992 was www.di o k no x .o rg

their limits, with humility and courage, and seek authentic fulfillment. “What stands in the way of this? The divisions that presently exist among us,” he wrote. The world “should not be unconnected by those who govern it, with international negotiations that ‘cannot make significant progress due to positions taken by countries which place their national interests above the global common good,’” he wrote, quoting from his 2015 encyclical Laudato Si’, “On Care for Our Common Home.” The poor and high birth rates are not to blame for today’s climate crisis, he wrote. “Almost half of our Climate continued on page A27

in fact serious and worth the effort, or else it will be a great disappointment and jeopardize whatever good has been achieved thus far.” COP-28 will need to present “binding forms of energy transition” that are “efficient, obligatory, and readily monitored,” he wrote, and this transition must be “drastic, intense, and count on the commitment of all.” He urged individuals and families to be active in exercising healthy pressure on leaders. If the actions of groups “negatively portrayed as ‘radicalized’ tend to attract attention” at these conferences, he added, “in reality they are filling a space left empty by society as a whole.” “It is necessary to be honest and recognize that the most effective solutions will not come from individual efforts alone but above all from major political decisions on the national and international level,” the pope wrote. He encouraged people, especially those with an “irresponsible lifestyle connected with the Western model,” to reduce pollution and waste and “consume with prudence.” Even though these everyday actions will not produce an immediate, notable effect on climate change, “we are helping to bring about large processes of transformation” and a new culture of care. “Let us put an end to the irresponsible derision that would present this issue as something purely ecological, ‘green,’ romantic, frequently subject to ridicule by economic interests,” he wrote. “Let us finally admit that it is a human and social problem on any number of levels.” ■ TH E EA S T TEN N ES S EE C ATH OLI C

an ambiguous term—perhaps deliberately so—and it’s hard even now to find someone to properly define it, or just explain it with confidence. “But what we’re told by the synod managers is that it’s a process of fraternal collaboration and discernment, one, they maintain, that bodies like the Synod of Bishops were created to express. “It is a way of living and operating in the Church that makes the communion between God and human beings tangible. Synodality means journeying together as the People of God and, we are told, is a constitutive element of the Church. “We are also informed that synodality is the process through which all her members can take an active part in her evangelizing mission. It is a way of listening to each individual person as a member of the Church to understand how God might be speaking to all of us. It is also, let’s not forget, about accompaniment, inclusion, and welcome. Synodality, the organizers say, has implications for how the Church leads, lives together in community, serves those in need, and evangelizes. It is the form, the style, and the structure of the Church. “‘It’s about enabling people to participate, be protagonists, be a missionary disciple as [the] baptized,’ said Sister Nathalie Becquart, undersecretary of the Synod Secretariat. ‘It’s about carrying on the mission together. It’s always for the mission.’ “The impetus behind synodality, or at least the ostensible reason for it, is the scandals, especially the sex-abuse scandal, the falling away of the faith, and other manifold ways in which the Church, or rather her members, have fallen short over the past decades, preventing souls from drawing closer to Christ through His Church. “Hence this process of synodality, a widespread consultation (though less than 1 percent of the world’s Catholics were consulted), which is meant as a means to renew the Church, to concretely bring communion with Christ to a broken humanity so desperately seeking it. “That is what we are told. And put that way, it seems fairly harmless and even noble. “But as I said in my introduction, there were widespread and well-founded concerns leading up to the synodal assembly, and these were perhaps best expressed in the book titled The Synodal Process Is a Pandora’s Box by Julio Loredo and José Antonio Ureta of the Tradition, Family, and Property movement. Two Latin Americans well versed in that continent’s Church, politics, and liberation theology, they described it as a ‘revolutionary’ process that ‘takes up old heresies repeatedly condemned by the magisterium.’ “They warned that it was the work of radical minorities rather than, as Synod proponents contended, the work of the Holy Spirit, and that they were advancing the same proposals they have put forward since the 1960s. “The central intention, they wrote, is to ‘question the very structure of the Church,’ and their proposed change ‘is so radical that the Synod documents speak of ‘conversion,’ as if the Church has been on the wrong path and needs to make a U-turn.’ They also quoted Cardinal Joseph Ratzinger, who denounced such attempts to upend the Church’s hierarchy—as synodality appears to want to do—as ‘a delusion’ that ‘would lack all legitimacy,’ and that ‘obedience to it should be decisively and clearly refused.’ “In the book’s preface, Cardinal Raymond Burke was similarly forthright, saying that ‘synodality and its adjective, synodal, have become slogans behind which a revolution is at work to change radically the Church’s selfunderstanding, in accord with a contemporary ideology which deTH E EAST T E N N E S S E E C AT HO L I C

COURTESY OF EDWARD PENTIN

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Roundtable discussions Participants in the assembly of the Synod of Bishops in October gather for a session in the Paul VI Audience Hall at the Vatican. nies much of what the Church has always taught and practiced.’ “He added: ‘It is not a purely theoretical matter, for the ideology has already, for some years, been put into practice in the Church in Germany, spreading widely confusion and error and their fruit, division—indeed schism—to the grave harm of many souls.’ “José Antonio Ureta told me the agenda being presented wasn’t hidden, but it was discreet, and not even bishops were aware of what was at stake, hence the need for the book. The book was therefore aimed at alerting the hierarchy to what Ureta called the ‘heterodox serpents and lizards inside the Pandora’s Box that is being opened.’ “Sister Nathalie clearly wasn’t amused by any of this, nor prepared to listen to it, and made a point of liking a post on X (formerly Twitter) showing the book in a garbage bin.”

The Synodal Assembly begins

“So how did the assembly play out? Was it an authentic exercise in listening that genuinely welcomed all voices? Or was it like so many of the synods of this pontificate: a vehicle for introducing heterodoxy? “In his opening address, Pope Francis claimed that the ongoing synod on synodality ‘is what all the bishops of the world wanted.’ But is it? “Let’s first recall that the notion of synodality was imposed on the 2018 Youth Synod—neither the word ‘synodality’ nor the phrase ‘synodal Church’ appeared in its Instrumentum Laboris, that Synod’s preparatory document. The youth taking part in the synod had as much idea of synodality as any of us, and yet there it was, inserted into the last chapter of the final report. So the plan for a synod on synodality appeared to have been born then, but it’s a concept that’s been around for a while and clearly proposed by the late Jesuit Cardinal Carlo Maria Martini in the late 1990s. “Francis also told us in his opening address that a survey among all the world’s bishops after the Amazon Synod showed that synodality was their second preference. I may have missed it, but I don’t recall a survey just of bishops or of seeing such results, but as we know from Traditionis Custodes, sadly survey results during this pontificate are not reliable. “In fact, quite a few of the assertions put forward by the synod secretariat, and the pope himself, have turned out to be simply false. “First of all, as I alluded earlier, it’s not a Synod of Bishops in the way Paul VI intended as, for the first time, laity have a vote—70 members in total, making up nearly one-fifth of the 364 voters. This is significant as, in previous synods, only bishops and some clerical heads of male religious institutes had a vote, and a twothirds majority was required for propositions or other motions to pass. “Now, for example, if less than two-thirds of bishops voted in support of a proposition, the votes of the laity could bring up that support to match or exceed

the two-thirds mark and so ensure it would be passed. In other words, although bishops might not support a proposition, laity can make it look as if they did, and that is likely to have happened [in October], but it’s not possible to say for sure as the Vatican did not give a breakdown of how participants voted (although the organizers certainly knew who voted as it was electronically recorded). “This is especially concerning when one realizes that many, if not most, of the 70 lay members from all continents supported dissenting positions. And their vote carried the same weight as someone as theologically learned as Cardinal Gerhard Müller, former prefect of the Congregation for the Doctrine of the Faith. (Incidentally, I learned that representatives initially put forward to take part from one continent, and who were considered to be orthodox, were rejected by the synod secretariat on grounds they had not taken part in a local synod assembly before. But this was not a stated requirement for choosing candidates. I was told that this ‘seemed a convenient excuse to exclude those who were nominated but not part of the synodal club’). “But another problem for the Synod is that now laity have a vote [and] canonists are arguing that it’s not canonically valid as a Synod of Bishops as there’s been no change to canon law to allow for such lay participation. This, therefore, also threatens the body’s canonical and theological legitimacy—something, I was reliably told, is of considerable concern to Cardinal Mario Grech, secretary general of the synod secretariat, who also snapped at someone who asked him about the issue during one of the general congregations, irritably claiming it was. “And for all the protestations that this was a Synod of Bishops when it clearly isn’t, Eastern rite and Orthodox bishops insisted privately and publicly that it wasn’t due to the voting presence of the laity. Moreover, as Father Gerald Murray has said, by allowing laity to vote, it ‘ignores the essential distinction between the ordained and the non-ordained in the Church,’ and that ‘Christ’s establishment of a hierarchical Church means that certain roles pertain to the shepherds that do not pertain to the sheep.’ “Perhaps partly to make up for this illegitimacy, and in a way that revealed a clear determination to achieve a preset end (several bishops during the Synod said they thought an agenda was ‘clearly at work’), great emphasis was placed on the Holy Spirit. ‘We are not the protagonists of the Synod; it is the Holy Spirit,’ the Pope stressed in his opening address, ‘and if we leave room for the Holy Spirit, the Synod will go well.’ His address was filled with references to the Third Person of the Trinity, coupled with the implicit notion that disharmony, disagreement, or lack of consensus were not of the Holy Spirit. Not a few bishops and even some cardinals told me they viewed this relentless co-opting of the Holy Spirit as sacrilegious. “Then we’ve been told from

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the beginning of this three-year process that it is not a parliament. But this, too, appears to be false. One bishop at the Synod told me that for the entire month he felt he was in some kind of ‘debating chamber.’ Also synodality is really, when it comes down to it, a byword for democratization of the Church and the decentralization of the Church’s structures, all dependent on a vote of bishops, some religious, and laity. And rather like a parliament or debating chamber, there was apparently hearty applause whenever a Synod member spoke in favor of a progressive agenda, and little for orthodox statements. “True, the Synod of Bishops has no executive power as it’s supposed to be only a consultative or advisory body, and the final decision is always the pope’s, given in the form of an apostolic exhortation. But like a parliament, it is deliberative and, if the voting is to mean anything at all, then it has to have some influence on the executive. As professor Stefano Fontana of The New Daily Compass wrote, with this structure, there is ‘no doubt’ that ‘forms of democratic praxis of a worldly kind will enter into synodal procedures.’ They may therefore have said it wasn’t a parliament, but to many, it certainly seemed to resemble one. “The assembly itself was ‘very controlled’ according to many I spoke to, especially regarding time to speak. Each roundtable had a facilitator who would ensure the delegates stayed on topic and on time. ‘Every minute is controlled,’ one bishop told me early on. ‘The facilitators are watching everything all the time.’ So much so that he said two had been cautioned for controlling too much and not facilitating. “Each delegate got three minutes to speak in general congregations—that is, the plenary sessions, so someone like Cardinal Müller just had that amount of time to defend the Church’s teaching to the whole assembly. On the roundtables, each delegate had three minutes to make their point, then all the others had a set time to respond to it. They then paused for prayer to reflect on what had just been said. “One bishop estimated to me that only about half of the lay delegates were orthodox-believing Catholics, so 35 in total, meaning one for each table. The rest were pushing a heterodox agenda of some kind. I was also told that the Latin American and Asian delegates were generally all liberal, the latter sentimental and moved by emotion rather than reason, but most of the Africans were solid. The European and U.S. bishops were very divided, and almost all the Anglophone laity at the Synod were left-leaning. “The tables changed each week, with delegates assigned to different small groups, but it was interesting to note who was seated with whom. In the week that a women’s diaconate was discussed, some of the most vociferous advocates of women’s ordination were put together with other women of the same mind. But it should also be said that some tables had a strong mix of known voices and opinions. “Now, before I go on, I should say here that many Synod delegates found the assembly to be helpful. Several conservative bishops told me they welcomed the opportunity to hear other people’s views. This isn’t new of course. As always with synods, they offer the chance to benefit from the experiences of the faithful from all corners of the globe. “But surprisingly, many also appreciated the novelty introduced at the synod of ‘conversation in the spirit,’ saying it helped them to listen to the others and even keep at bay activists such as Father James Martin, who also was a Synod member. Archbishop Timothy Broglio, president of the Synod continued on page A26 DECEMBER 3, 2023 n A25

U.S. Conference of Catholic Bishops, said how much he valued the opportunity to listen. One bishop told me: ‘There was a lot of effort to stop any bust ups at the Synod, but it also stopped the spirit of activism.’ Others, it should be said, felt that ‘conversation in the spirit’ was used to ‘hijack their arguments,’ and it did seem to be a means of shutting down polemics so that heterodoxy could get through effectively unopposed. But perhaps some good came of it, too. “As for the content of the discussions, I was told by one bishop that issues that really matter, such as mission and how to reach non-Catholics—essentially those matters clearly pertaining directly to the salvation of souls, the Church’s chief role—were not covered at the Synod. ‘We’ve preached a worldly salvation,’ he told me with tangible sadness, adding: ‘We’re constantly being told we shouldn’t be self-referential, but that’s what we’re being.’ And although statements were made upholding apostolic tradition and divine revelation, I was told that doctrine and morality were hardly raised at the assembly, if at all. “By contrast, efforts to introduce heterodoxy and radical reform certainly were. ‘Very passionate views came to the fore’ regarding women deacons and other heterodox views, and what’s been termed a ‘revolution’ was manifested most notably in the set speeches of those in charge as well as a handful of testimonials from specially selected participants. Those were of course published and given to the press. “There isn’t time to go into all of these here, but the statements coming from Cardinal JeanClaude Hollerich, general relator to the Synod, Father Dario Vitali, coordinator of expert theologians, and an assortment of liberal laity and post-conciliar liberal theologians made it clear that a revolution was underway to turn the Church into something clearly apart from apostolic tradition and divine revelation. Archbishop Shane Mackinlay of Sandhurst, Australia, for example, is an ardent supporter of women’s ordination, and he wasted no time in pushing for greater leadership roles for women in the Church. “Dominican Father Timothy Radcliffe regularly spoke to the assembly, as well as sharing with the delegates modernist thinking in a series of talks at a retreat held in the days before the Synod. Father Radcliffe, who’s long been pushing for homosexual rights within the Church, gave three spiritual talks, more than any other delegate. One Synod member joked that he ‘manipulated us’ into his way of thinking, and we knew it. “Father Vitali gave what many considered to be the most significant and revolutionary address, in which he said that ‘when we reach the consensus that the Church is constitutively synodal, we will have to rethink the whole Church, all the institutions, the whole life of the Church in a synodal sense.’ Note that he said ‘when,’ not if. Upending the Church hierarchy was a key theme of the Synod, even going into the event, as was emphasizing the ‘equal dignity’ of the laity and the ordained ministry. The fact that for centuries the Church has considered the dignity of the priesthood to be the highest of all was conveniently forgotten. “To make a personal observation here, I visited the Synod hall on three occasions when they let us in, for morning prayer, and with everyone seated at roundtables, including the pope. It struck me as highly egalitarian and not at all in keeping with the Church’s hierarchical nature. Priests and prelates were asked not to wear cassocks or their robes. Only Cardinal Müller made a point of wearing his cardinaA26 n DECEMBER 3, 2023

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Bless this convocation Pope Francis gives his blessing at the conclusion of the assembly of the Synod of Bishops' last working session on Oct. 28 in the Paul VI Audience Hall at the Vatican. latial attire because, he said, he felt it was appropriate for the circumstance. “Like the preset speeches, the press conferences, too, were carefully choreographed. Delegates with the same talking points were rolled out, usually emphasizing the importance and value of listening, welcome, and accompaniment. One went so far as to call on the faithful to kneel not before God but before the women of Africa. Another, Cardinal Franz-Josepf Overbeck of Essen, unashamedly called for apostolic tradition to be set aside. You occasionally had some who were willing to voice some orthodox opinions and criticism, but mostly they were progressive, or even a communist activist close to Sant’Egidio, Luca Casarini, who helps illegal migrants in the Mediterranean. Cardinal Müller was never asked to appear. “A few other points to make: the German Synodal Way was seen as certainly a forerunner of the event, and that frightened some but was useful to others, according to at least one delegate I spoke to. “And unlike previous synods, no adoration chapel was set up for the participants. Also, no one seemed to know exactly how the Synod was being funded. Certainly bishops’ conferences paid for some of the costs to send their delegates, but other costs remained unclear. Lunch wasn’t provided, perhaps pointing to a lack of funding.

The results

“So, what of the results of the assembly, and especially the crucial summary or synthesis report, a 42-page document that will act as the lineamenta, or guidance document, for next October ’s assembly? “First of all, it’s important to point out that it’s highly unlikely such a lengthy draft text presented in the final week and which was as long as the final report could have been written during the synodal assembly, so the draft was most probably written before, and perhaps based on the reports of the previous stages and the instrumentum laboris. “The authors of the summary report, whom the Vatican adamantly refused to disclose, so I had to find them out independently, were the Synod’s two special secretaries: Father Giacomo Costa of Italy, who headed the ‘synthesizing task force’ for the continental stage of the synod last year, and Monsignor Riccardo Battocchio, an Italian theologian. Both had taken a public interest in support of homosexual issues. “The other two authors were English professor Anna Rowlands, an expert in the social doctrine of the Church, politically leftist, and ally of synod facilitator Austen Ivereigh; and Irish priest Father Eamon Conway, a professor of integral human development and systematic theology in Australia. The document was then assessed by a 13-member synthesizing commission comprising, among others, Cardinal Hollerich, Cardinal Grech, and Archbishop Mackinlay. Another

example, if needed, of how the deck had been stacked in favor of, if not a specific agenda, then a clear outcome. “I won’t go into all the amendments of course—there were 1,251 of them—but among the most noticeable was the excision of the term ‘LGBTQ+’ despite it being in both the instrumentum laboris and, in a different form, in the initial draft. This was, it turns out, thanks largely to African bishops taking a stand. ‘In Africa,’ Archbishop Andrew Nkea of Cameroon told me, ‘we understand marriage as a union between a man and a woman, and anything short of that is witchcraft.’ Given the sound approach to marriage and family in Africa, he said it would have been impossible to take such a change back to his flock. “However, as the German bishops admitted with some satisfaction, paragraph 15(g) can be read as effectively giving the go ahead for further normalization of homosexuality in the Church. It cleverly obscures the issue by lumping matters relating to sexuality together with ‘end of life’ issues, ‘complicated marital situations, and ethical issues related to artificial intelligence,’ saying they all ‘raise new questions.‘ Sometimes, the paragraph says, ‘the anthropological categories we have developed are not able to grasp the complexity of the elements emerging from experience or knowledge in the sciences and require greater precision and further study.’ “It goes on: ‘It is important to take the time required for this reflection and to invest our best energies in it, without giving in to simplistic judgements that hurt individuals and the body of the Church. Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice.‘ “Again, we see how those wanting to normalize homosexuality, and other false teachings, know that a change of doctrine isn’t possible, but a change of pastoral practice is, and so that is the goal, just as it was with Amoris Laetitia and communion for civilly remarried divorcees. And there’s no mention of the sin of such activity, of course. In fact sin is mentioned only once in the summary report, in the context of eradicating the ‘sin of racism.‘ “No wonder, then, that Bishop Georg Bätzing, head of Germany’s bishops, said the final text was ‘a big step for the universal Church,‘ even that it means a revision of Catholic sexual ethics, something he called an ‘enormous step forward.‘ “Elsewhere, removed from the draft report was a proposal to establish a permanent Synod of Bishops, a kind of ‘super-synod,‘ elected by bishops’ conferences to support the Petrine ministry. Instead there’s a proposal, not all that different, to make the C9 group of cardinals advising the pope a ‘synodal council,‘ possibly expanding it to include laity. “Also of interest is a proposal to consider ‘whether it is appropriate to ordain prelates of the Roman Curia as bishops‘—possibly

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another instance of decoupling episcopal ordination from Church governance, a priority of this pontificate. This appears to be one of the main aims of the Synod organizers going forward: a complete restructuring of Church governance, in line with what I said about Father Vitali’s comments earlier, because then, of course, it’ll be easier to have all these contentious changes pushed through. “On the issue of a women’s diaconate, the report calls for publication by the next assembly of the results of two commissions on the subject, established by Pope Francis. Also despite a women’s sacramental diaconate being impossible and Pope St. John Paul II effectively closing down the debate on women’s ordination for good, the report calls for research on it to continue. It also speaks of an ‘urgent’ need for canon law to be changed in order to allow more female governance roles. “Hidden in the text and widely overlooked is a call under the heading eucharistic hospitality for a ‘broader reflection’ on interchurch marriages. This effectively opens the door to the possibility of, for example, a Protestant spouse married to a Catholic receiving holy Communion— something the German bishops have pushed for years. Indeed, ecumenism figures highly in the document, but like interreligious dialogue, no mention is made of the uniqueness of the Catholic Church as the one, true religion and instrument of salvation, and the need to accept her teaching to receive Holy Communion. “Another paragraph of concern is a call to make liturgical language more embodied in the diversity of cultures, giving bishops’ conferences a greater say. One liturgist told me that ‘those who have despised the work of the past 20 years of agencies such as ICEL (International Commission on English in the Liturgy) are having their moment’ and that he expects they will soon have their ‘own playbook.’

Pulling it all together

“So, what does all this mean? “Well, let’s first say that reports claiming that the Synod wasn’t anything to be concerned about and a bit of a ‘nothing burger ’ are, I think, highly misleading. “All the controversial issues, whether they be homosexuality, women deacons, or reform of Church governance, are still very much on the table. They may not have been presented as forthrightly as some might have expected, but then again, that would have been strategically a mistake. If you’re doing something illicit or underhand, you don’t want to scare the horses and draw attention to your plans. All must be done slowly and quietly so that when people wake up to realize what’s been done, it’s too late. “Indeed, when looking closely at the summary report, one sees a number of time bombs ready to go off at the next assembly or in Pope Francis’ apostolic exhortation, not only related to the issues I’ve mentioned, but more generally. “Take this paragraph from the report: “‘Synodal processes enhance the gift [of knowing the truth of the faith], allowing the existence of that consensus of the faithful (consensus fidelium) to be confirmed. This process provides a sure criterion for determining whether a particular doctrine or practice belongs to the Apostolic faith.’ “In other words, they’re saying if there’s consensus (and let’s recall, the Synod members are largely heterodox), then that’s a sure criterion that it belongs to the faith. “Or in another paragraph: “‘In order to avoid repeating vacuous formulas [could that mean the teaching of the Church?], we need to provide an opportunity for a dialogue involving the human and social sciences, Synod continued on page A27 TH E EA S T TEN N ES S EE C ATH OLI C

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world that is more needy is responsible for scarcely 10 percent of toxic emissions, while the gap between the opulent few and the masses of the poor has never been so abysmal. The poor are the real victims of what is happening.” As for population growth, births are a resource, he wrote, “whereas certain ideological and utilitarian models now being imposed with a velvet glove on families and peoples constitute real forms of colonization.” “The development of many countries, already burdened by grave economic debt, should not be penalized,” it said. “It would only be fair to find suitable means of remitting Synod continued from page A26

as well as philosophical and theological reflection.’ “As Gavin Ashenden pointed out —Gavin is a Catholic convert and former Anglican bishop who’s seen all this before in Church of England synods—both these paragraphs give the green light to take the lead from the world and its secular perspectives rather than from apostolic tradition and the perennial magisterium of the Church. One has seen this approach taken countless times during this pontificate, notably in new statutes, whether they be for the Pontifical Academy for Life, the Pontifical John Paul II Institute for Marriage and the Family, or most recently, new statutes for the Pontifical Academy of Theology. “Also, it’s important to point out that it’s the process that’s most significant to the revolutionaries. As a delegate told The Tablet: ‘The progressives got the process, and the conservatives got the content.’ “The process of synodality is a Hegelian concept, Professor Fontana said in Rome in October, geared toward transforming the Church not from without but from within, introducing philosophical categories into theology to revolutionize it, so that it would be Catholic theology that would deform itself. “A Dominican theologian told me that synodality is so important to them because it implies ‘there’s no such thing as stable doctrine.’ Instead, he said, ‘it’s determined by people’s immediate whim, and the democratization of the Church removes apostolic authority to teach. That’s the embedded meaning of the process,’ he said, and he compared it to a factory producing a certain good. ‘It can’t produce just any material; it produces what it was designed to make in the first place. So the process has only one specific outcome.’ “For this reason, he didn’t think it would open a Pandora’s box of different heresies, but merely what they always wanted, and what they’ve already effectively announced: the blessings of samesex unions, women’s ordination, Communion for all, etc. He said: ‘It’s not going to lead to more Latin Masses or to deny the Trinity, because it wasn’t designed to do that, but rather achieve a more generalist, modernist, deist Church, one that is ultimately opposed to the Trinitarian, incarnational Church founded by Christ. It’ll have no strict dogmas or morals but end up looking like the Anglican Church.’ “This is very similar to what Cardinal Müller told me shortly before the end of the Synod. The process, he contended, is all designed to prepare us to accept homosexuality and the ordination of women. And he added that some speakers had a sociological, naturalistic understanding of the Church rather than a supernatural or theological one. “Of course, much of this was clear early on in this pontificate, when I wrote my book on the 2014 family synod—The Rigging of a Vatican Synod?—it was obvious to those with eyes to see that it was set up toward achieving a preset agenda. But they made mistakes TH E EAST T E N N E S S E E C AT HO L I C

the financial debts that burden different peoples, not least in light of the ecological debt that they are owed” by the few nations responsible for the bulk of emissions. “We have a grave responsibility,” he wrote, which is to ensure the earth, the poor, and the young not be denied a future. The solution requires coming together as brothers and sisters living in a common home, rebuilding trust, and pursuing multilateralism, he added. The care for creation and world peace are closely linked, the pope wrote. “How much energy is humanity wasting on the numerous wars” being waged, he wrote, and “how

many resources are being squandered on weaponry that destroys lives and devastates our common home!” The pope again urged governments to divert money away from arms and other military expenditures toward a global fund to end hunger, to promote sustainable development of poorer countries, and to combat climate change. “Climate change signals the need for political change” away from narrow self-interest and nationalism, he wrote. There must be “a breakthrough that is not a partial change of course, but rather a new way of making progress together,” he wrote. There must be “a decisive acceleration of

ecological transition” regarding energy efficiency, renewable sources, the elimination of fossil fuels, and “education in lifestyles that are less dependent on the latter.” He promised the “commitment and support of the Catholic Church, which is deeply engaged in the work of education and of encouraging participation by all, as well as in promoting sound lifestyles.” “Let us leave behind our divisions and unite our forces,” Pope Francis wrote. “And with God’s help, let us emerge from the dark night of wars and environmental devastation in order to turn our common future into the dawn of a new and radiant day.” ■

at that synod by showing their hand too soon, and with each synod under Francis, they have learned how to get their agenda through with less notice. “‘It’s been a self-ameliorating process,’ a German Church expert told me, who added that the German bishops with their Synodal Path have been key players in it all. ‘They played it very strategically,’ he said, ‘and got what they wanted, hosting behind-thescenes meetings, inviting bishops to dinners, avoiding negative attention. And now they can say: “the things they’re now discussing in Rome are the same as what we’ve been discussing.” So they can portray themselves as being ahead of the game.’ He also said they have learned from the mistakes they made in their synodal way, not their doctrinal errors I should stress, but to be quiet and not outspoken, and to build networks ready for the next synodal assembly. “Their way of thinking is: ‘Let’s opt for an ambivalent statement. If our position is not condemned, then fine, we can live with that,’ and they’ll go on to achieve their goal. Also, [Bishop Georg] Bätzing and others talk about the importance of science to back up their ‘new sexual ethics,’ but what scientific proof do they ever supply? None, because it doesn’t exist. “Another interesting aspect to all of this is that the process has effectively suspended the bishops’ munera of teaching. One said the priestly role is ‘being obliterated’—perhaps hyperbole, but one gets the point. It was possible to see this early on in the Synod when I asked an African bishop at a Synod press conference whether he would accept it as the will of God if the Synod supported the blessing of same-sex unions. Cardinal Besungu of Kinshasa demurred, refusing to teach what the Church has always taught and saying instead: ‘the Lord Himself through collective discernment will tell us’ what direction the Church needs to take. “In a way, this is reminiscent of Cardinal John Henry Newman’s account of the Arian crisis. He wrote: “‘There was a temporary suspense of the functions of the ‘Ecclesia docens’ [teaching Church]. The body of Bishops failed in their confession of the faith. They spoke variously, one against another; there was nothing, after Nicaea, of firm, unvarying, consistent testimony, for nearly 60 years.’ “The German expert I spoke to put it this way: ‘Before, we trusted bishops to make the right decisions and defend the faith. Now others are telling the bishops what to do. And wherever there’s consensus that comes out of the synodal process, that will now be the faith, that will be what is true, not what the successors of the apostles teach. It’s the approach of Jurgen Habermas,’ he said, referring to the German philosopher and social theorist. But such a consensus approach, he added, is a devilish work. ‘There’s a peaceful resistance, but conveyed as a consensus of opinion. It’s a psychological method of disarming all those who don’t agree with the revolution.’ “‘The revolution will do immense damage to the Church,’

he went on. ‘We won’t get more people entering seminary, more people getting married, more people catechized, because the Church is in state of suspension,’ he added. ‘And all the time, the process is destroying the Church. The longer it drags on, the more poisonous it becomes. And the more the organ gets increasingly poisoned, the harder it is to cure. It rests in the body and to detox the body will take a long time. So humanly speaking, it’s going to get worse, all these things are going to get worse, and the train won’t stop until it hits the wall.’ “Cardinal Müller [recently] told The New Daily Compass that ‘the criteria of Catholic ecclesiology have been lost, (…) it is not said openly, but the path that has been taken is that of Protestantization.’ “Perhaps it’s no surprise, then, that I heard that at least 25 bishops had no wish to come back to the final session next October. “But should we really be worried? Aren’t we guaranteed that the Church will not be led into error? Won’t the Holy Spirit prevent the pope, in his post-synodal exhortation, from allowing any of this, just as Francis backed down from allowing women deacons and married clergy after the Amazon synod when most delegates voted in support of them? “The Dominican theologian said we have to define what the term ‘led into error ’ means. ‘We are discovering that God’s promise that the Church cannot be led into error is narrower than we thought,’ he said, ‘seeing as the pope is clearly making erroneous statements when many thought that was impossible.’ He also pointed out that some synods of the past were heretical, and even some councils were condemned by popes. ‘Could this synod proclaim something heretical?’ he asked. ‘Yes it could, but it wouldn’t undermine God’s promise to the Church.’ “I asked him what would happen if the pope signed off on a post-synodal apostolic exhortation that contained such heresy. His response was that would be a situation like Pope Honorius I or John XXII, both of whom were found guilty of proclaiming or defending heresy. And he firmly expected Francis’ pontificate to end the same way unless there’s some divine intervention in the meantime. “But he stressed that the error or heresy would be confined primarily to Rome and the Roman Curia, and they’re not the totality of the Catholic Church. It’s necessary, he stressed, for the faithful to look beyond those institutions so they retain their faith even if those institutions collapse, which seems increasingly likely. ‘By excluding apostolic tradition, the progressives are essentially cutting off the branch that they’re sitting on,’ he said. ‘They’re killing their own authority by proclaiming heresy and pursuing a deeper culture of death than the one John Paul II warned about.’ “The German Church expert made a similar point: ‘The enemy has entered the vineyard to discover it’s totally empty,’ he said. ‘They’ve conquered it but all the life that used to fill it has gone. They’ve conquered the citadel but the people have left. So, they’re

left by themselves, and like a parasite feeding on a living being, they will die when the being dies. And it has to die because the answer is not to rescue something that is rotten. It has to fail, as all liberal institutions do—they fail and die because they have no spirit of life within them.’

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Conclusion

“So to conclude, it is perhaps obvious that the Synod on Synodality, by drawing primarily on the world’s thinking than that of the Church and her apostolic tradition, is unlikely to be the source of a new springtime of evangelization. It may help the Church in some areas, and perhaps some good will come of it, and has come from it, but among those I spoke to at the synod and elsewhere in Rome, there was little optimism that this will win more souls to Christ. “On the contrary, what I found was a conviction among learned theologians, bishops, and others such as those I’ve quoted here, that ultimately it poses a great danger to the Church and the integrity of her teaching, perhaps the greatest danger she has ever faced, at least as far as Rome is concerned. “Also one question, speaking as a journalist and observer, that keeps coming back to me about these synods, and indeed this pontificate in general, is this: How can these processes, even if we suppose they’re backed by good intentions, lead to any sustainable and lasting good if the way they’re carried out is largely based on lies, deceit, and sophistry? We’ve seen this dynamic throughout this pontificate, and it’s produced the thorny fruit of contention, division, and ultimately destruction. And for all the pope’s talk about mission and his wish for a Church that looks outward, well, the Church seems more self-referential and inwardlooking than ever. “As well as the call for prayer and penance, perhaps the answer for faithful Catholics is to devise and promote an alternative synodal model and process, one that takes as its starting point apostolic tradition, divine revelation, and the magisterium rather than secular thinking, science, and subjective experience. Because at the moment those secular values are in the ascendent and, unless resisted, seem likely to fully conquer Rome if they haven’t done so already. ■ Edward Pentin began reporting on the pope and the Vatican with Vatican Radio before moving on to become the Rome correspondent for EWTN’s National Catholic Register. He has also reported on the Holy See and the Catholic Church for a number of other publications, including Newsweek, Newsmax, Zenit, The Catholic Herald, and The Holy Land Review, a Franciscan publication specializing in the Church and the Middle East. Mr. Pentin is the author of "The Next Pope: The Leading Cardinal Candidates" (Sophia Institute Press, 2020) and "The Rigging of a Vatican Synod? An Investigation into Alleged Manipulation at the Extraordinary Synod on the Family" (Ignatius Press, 2015). Follow him on Twitter at @edwardpentin. DECEMBER 3, 2023 n A27

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