Recently I took up the task of re-organizing cupboards, drawers, and files at home. Some of the things I do not use daily but consider important enough to keep offer a bittersweet mixture of memories. More sweet than bitter now are items that remind me of my father, who died fifteen years ago this month. The surprise discovery was a hastily sketched diagram of my father’s family tree. It is in my handwriting so I must have asked him to tell me all he could remember some time before he died. Although I was ruthless in discarding things I no longer needed, I carefully slid this paper back into the folder with a plan to transcribe the diagram into an electronic format for preservation. Otherwise, I revisited items that I know very well: dad’s silver pen, his harmonica, a cardigan. I don’t bring them out too often because although they carry the fondest memories they also evoke the strongest longing. Focusing on items that belonged to a loved one we miss is a powerful act of devotion. When I hold dad’s pen I recall the vigour reflected in his handwriting. When I pick up the harmonica I hear not only the music but also the joyful laughter that accompanied those occasions when he played. When I wear the cardigan, I almost feel his arms around me. These somatic, physical reminders are usually a comfort though sometimes too much to bear. More than a memory in and of themselves, the items convey the actions, personality, and relationships of the person we love, inviting us to experience that love again and to continue sharing that love in the world. For the same reason, Catholics venerate the relics of the saints.
“The religious sense of the Christian people has always found expression in various forms of piety surrounding the Church’s sacramental life.” (Catechism of the Catholic Church, 1674). One of the earliest examples of the veneration of relics comes from the second century after the Bishop of Smyrna, St. Polycarp, suffered martyrdom by burning at the stake. The Church of Smyrna wrote a letter to the rest of the Church describing the events surrounding the martyrdom. Near the end of the letter, the authors explain the dual purpose of veneration of the body: commemoration of the one who has died and training for those who continue to live the faith.
And so we afterwards took up his bones which are more valuable than precious stones and finer than refined gold, and laid them in a suitable place; where the Lord will permit us to gather ourselves together, as we are able, in gladness and joy, and to celebrate the birth-day of his martyrdom for the commemoration of those that have already fought in the contest, and of the training and preparation of those that shall do so hereafter. (The Martyrdom of Polycarp, trans. J. G. Lightfoot, accessed January 10, 2018).
Consider that the martyrs are those who suffered bodily and lost their life in the flesh on account of their faith in Christ. Therefore, it is not incidental that the faithful of Smyrna venerated not an abstract symbol of their Bishop but the remains of his physical body, which was the vehicle for his witness to the faith. God works through the instruments of the saints on earth and so the relic of a saint does not have magical power but is a sign of God’s work. By venerating the relic, we show that God’s work in the saint’s life of holiness is to continue in the world through us.
Our faith is incarnational; our salvation rests upon God taking human flesh, followed by the suffering and death of that flesh, and its resurrection on the third day. The veneration of a bodily relic may seem gruesome considering that we rightly concentrate on loving life, saving lives, and protecting life. However, if we pause to consider with the eyes of faith, we realise that the crucifixion was gruesome and the mortal body does die. But the gruesome aspect is only half the picture. The eyes of faith also see the glory of the resurrection. At the end of the Nicene Creed we profess that we look forward to the resurrection of the dead and the life of the world to come. We profess our belief not only in Jesus’ resurrection but also our belief that “God, in his almighty power, will definitively grant incorruptible life to our bodies by reuniting them with our souls, through the power of Jesus’s Resurrection.” (Catechism of the Catholic Church, 997). The bodily relic of a saint that strikes us as gruesome is in actuality a reminder of the dignity due to all human bodies. As St. Paul taught, the body, a temple of the Holy Spirit, is relevant even after death.
What of the commandment to worship God alone? Devotional practices, such as the veneration of relics, must be properly understood and be experienced as an extension of the liturgical life of the Church so that they advance the knowledge of the mystery of Christ and do not become permeated by superstition (cf. Constitution on the Sacred Liturgy, 13). Classical theology makes a distinction between adoration (latria) and veneration (dulia). Adoration is worship due to God as the Creator. Veneration is a sign of reverence or respect shown to a created person. Our religious practice reflects this distinction. The gesture of genuflection is a sign of adoration and is therefore reserved for God alone in the Most Blessed Sacrament and for the Holy Cross from the solemn adoration during Good Friday until the beginning of the Easter Vigil. Only God is to be adored so it is not appropriate to genuflect towards a relic of a saint. To show respect to the saint for his or her holy life in a gesture of veneration, you might bow your head, kiss, or touch the relic or case in which the relic is held (called a reliquary). Relics are often born in procession, shown to the sick or the dying, and an impetus for asking the intercession of the saint for healing. If the faithful are blessed with the relic, they should kneel during that blessing.
It may be difficult to look with bodily eyes on the forearm of St. Francis Xavier that you are invited to venerate in our diocese on January 21 or 22, 2018. Yet, in the same way as the items used by my father inspire me through their physical qualities to experience and take up the inner qualities of his love, so the bodily relics of the saints, gazed upon with the eyes of faith, invite us to recognize God’s work in the saint’s holy life and to continue that work in our own lives.
By Dr. Simone Brosig
Director of Liturgy, Diocese of Calgary
Our guests, donors and sponsors showed incredible generosity and more than $80,000 was raised for our beneficiaries!
More than 800 guests including over 100 youth and representatives from 35 parishes, all 5 school boards, 16 Knights of Columbus and Catholic Women's League Councils, and 11 businesses, community partners and lay organizations attended this year's event at the Commonwealth Centre on October 19, 2017.
Guests enjoyed being entertained by singer & songwriter Janelle and the Bishop Carroll High School Choir before being inspired by the words of Michael Chiasson and Bishop William McGrattan.
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Recently, I spent a few days at a conference that dealt with many issues, including euthanasia, that have preoccupied healthcare professionals in recent months. Although I am not a doctor, I attended the MaterCare International Conference for Catholic obstetricians committed to respecting human life at all stages.
As it turned out, as a lay person, I was in good company at the event. Other non-physicians also attended. In the midst of a busy holiday trip, the conference was a welcome break – a chance to ponder some challenging ethical issues, away from the thousands of tourists milling about St. Peter’s Basilica, just metres from the conference venue.
The conference held some surprises. Many Catholics are familiar with the story of St. Gianna Beretta Molla, the Catholic doctor who sacrificed her life to save the life of her unborn baby. Gianna Molla was canonized in 2004. St. Gianna’s daughter, saved by her mother’s sacrifice, is now an adult and was one of the conference speakers.
A devout Catholic, Vincent Kemme, stands apart from many scientists in a fundamental way. He does not believe resistance to euthanasia can succeed if it is purely secular. In Canada, many who oppose the practice — along with assisted suicide — do so on the grounds that it’s unreasonable, unnecessary and harmful to society, but they often go no further.
Kemme argues that euthanasia is a spiritual problem. The practice has sadly gained the most traction in the Netherlands. About 6,000 people will be put to death there this year, up from 2,000 cases only a few years ago. Kemme argues Dutch society has become largely secular, effectively cutting God out of the picture. He believes it is no coincidence that euthanasia has made the greatest inroads there, although the number of cases in Belgium is also on the rise.
By largely excluding God, the Dutch have done what secular philosophers only contemplated. They have substituted man for God, replacing divine law by human reason, which they consider supreme. Despite the grim trend in the Netherlands — a government report some years back noted involuntary euthanasia was on the rise — Kemme is not without hope for the future.
He believes the solution to the euthanasia problem lies in a return to God and prayer. A Catholic group he belongs to practises daily prayer before the Blessed Sacrament, underscoring that Catholics should avoid judging those involved in euthanasia, recalling the Church’s longstanding distinction between the sinner and the sin. He believes that resistance to euthanasia will succeed only if we oppose peacefully, without judging. “There is no room for aggression,” he told conference attendees.
St. Gianna Molla
For Gianna Beretta Molla, the path to sanctity began in late 1961 with an unwelcome event: the diagnosis of a uterine tumour during the early stages of her pregnancy. At the time, the attending surgeon offered abortion as an option, one that would very likely save Gianna’s life and allow for future pregnancies, should she so choose. In six years of marriage, this was her sixth pregnancy.
Yet, abortion was one option that St. Gianna Molla never entertained. Asked what other options remained, the surgeon offered one with potential, at least from her perspective. He could surgically remove the benign tumour and allow the pregnancy to come to full term. This option was risky for baby and mother, but offered one certainty: there would be no abortion.
The child was born, and named Gianna. Years later, her father, Pietro Molla, related the sequence of events to his daughter — now a geriatrician in Italy — also a speaker at this conference in Rome. She spoke lovingly of her parents and told the story in her own words:
“Mama prayed that the Lord would save her life and mine,” she said. “Two weeks before the delivery, she told my father, ‘Pietro, if you have to decide between the baby’s life and mine, do not hesitate: choose the child.’”
As it happened, when the delivery took place, it was safe and the newborn was healthy. For her part, St. Gianna Molla survived the delivery, but her condition worsened. In only a few hours, she developed a high fever and severe abdominal pains that did not dissipate.
“After a week of agony, during which Mom often repeated the words, ‘Jesus, I love you,’ her condition continued to deteriorate. She did not want to die in hospital, and so was returned to our family home, where she died, aged 39.”
Gianna, the daughter, named after her mother, has had many years to reflect on the lives of her parents. “Both the lives of Mom and Dad were the occasion of great joy, but also of great suffering,” she said.
Recalling the years her father carried on after his wife’s death — Pietro lived into his nineties until his death a few years ago — his daughter related something he said before his death. “Eternity is not enough for me to thank the Lord for the graces he has sent, in particular, through your mother’s canonization.”
Reflecting on her parents’ lives, Gianna offered her own thoughts, invoking the Blessed Virgin Mary. “Our Heavenly Mother has asked us for an unconditional ‘yes’ to, and our humble acceptance of God’s will, even when we don’t understand it,” she said. “My [experience] teaches me that the Way of the Cross is the way of joy: when we have the Lord on our side, when we follow his holy way, and see everything in the light of faith.”
- Presentations from MaterCare’s Rome 2017 conference are accessible online at the MaterCare Media website, at www.matercare.com
This is the last of my regular monthly columns as The Carillon adopts a new format and focus. While I never expected to have the privilege of writing this column on an on-going basis, I have certainly become used to the regularity of the project, preparing reflections on the story of St. Mary’s University, and on the story of my own faith in our times, as the subject revealed itself to me month after month. As a lay person, I have made a sincere effort to capture the joy of faith in every day experiences – from seeing and noting funny, misprinted church bulletin announcements, and charity event listings, to sharing misremembered prayers, and the imperfect study of our saints. Through it all I have been blessed with a generous audience, and have been surprised, not just at the wide reach of The Carillon itself, but also at the opportunities, both in and out of church, for me to meet with readers of this humble column.
Recently someone thanked me for writing Small Things: Essays in Faith and Hope, the collection published by Novalis that brought together the first three years of the columns. In truth, I’m the one who owes a note of thanks to the readers for their support, ideas, and generosity of spirit. I have never received criticism from the community for my ordinary effort to put these columns together. On the contrary I have been blessed with kind words and support. So too, has St. Mary’s University, the subject of so many of my columns. For this I thank all of you.
It does seem fitting to be writing this at the close of the year and in preparation for Christmas. There is a sense of reckoning that comes with the end of one year and the preparation for the next, and also a sense of stocktaking. It is a time when we gather in thanks for the gifts the Lord has given us, most importantly the miracle of his Son’s birth. It is a time when families gather to celebrate, to pray and to plan for the year ahead. And it is also a chance to say goodbye.
I want to use this opportunity to thank two special women who played a pivotal role in the shaping of these columns: Monique Achtman, a most generous editor and comrade-in-arms, always quick to offer advice and support; and my friend Helen Kominek, the first person to read each column and provide insight into their improvement, including, at times, a clear suggestion that I scrap my first draft and start again! To both Monique and Helen I offer my profound thanks. And to all of The Carillon’s vast audience: thank you for reading.
- If you would like to continue receiving Dr. Turcotte’s monthly columns, either electronically or in hardcopy, please send us a note at email@example.com
Merry Christmas and God bless,
From all of us at St. Mary’s University