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Does the constant chaos in the Church — bewildering statements from the pope and wayward clergy — ever make you look for greener pastures? Many Catholics are jumping ship into Sedevacantism, Orthodoxy, Protestantism and even atheism.

Cardinal Raymond Burke recently shared with us the advice he gives to Catholics who are tempted to leave the Church because of its problems.

“. . . I have encountered frequently — especially over the past years — people who see the sin in the Church and forget that the Church is not sin. The Church is a Divine reality. The Church was founded by our Lord Jesus Christ. The Church is holy in itself, but made up of sinful men who can, from time to time, cause this Church great suffering and tarnish the beauty of the Church by their scandalous behavior.

“My response is this: Christ told us, as he was about to ascend to the Father . . . he told the apostles to go out and to preach the gospel to all the nations, baptizing in the name of the Father and of the Son and of the Holy Spirit, communicating the Divine Life in every time and every place. And then he said, ‘And I will be with you until the last day,’ until his final coming. And he promised that, and I’m not going to abandon him.

“He’s in his holy Church. And no matter what anybody is doing — wherever it is — to distract from the beauty, from the truth that is in the Church, I’m going to remain with our Lord and be faithful to him and trust in his promise that he is with us, that he is going to make all of this right. But I certainly cannot see how I’m doing God’s will by abandoning our Lord in the Church.

“When he was in the Garden of Gethsemane undergoing his agony, he asked the apostles to watch with him, to pray with him . . . He suffers in his Church, but we’re there with him and we’re praying with him — praying with him and being faithful to what he teaches us.

“. . . St. Paul put it very plainly. He said if anybody teaches you — even an angel from heaven should arrive to teach you — something different from that which I’ve handed on to you — the sacred tradition — let him be anathema,’ excommunicated from the Church. 

“[W]e know that the devil hates our Lord. And he hates the fact that we human beings — the only earthly creatures made in God’s own image and likeness — can enjoy the friendship of God. And so he tries in every way, through his lies and deceptions, [to] draw us away from Christ. But we remain with him [Christ].

“My advice is stay with our Lord and His holy Church. Trust him and his promises. [In] your daily life — according to your vocation, according to whatever gifts God has given to you, whatever responsibilities you have— be absolutely the best Christian you can be.”

Some people find Americans’ displays of patriotism surprising—from flying the flag in front of their homes to placing their hands over their hearts for the National Anthem.

This level of patriotism may be questioned by Catholics, in particular, for being excessive. After all, the U.S. still allows abortion, gay “marriage,” and other assaults on human dignity.

The Church does teach that patriotism is a virtue. But just like any other virtue, it can be taken to an extreme.

Here’s what authentic patriotism really looks like.

Patriotism is not nationalism.
The true patriot loves their nation and the people that live there. They rightfully prioritize their nation’s good before other countries the same way one looks after their family before tending to the needs of other people.

In his book “Memory and Identity,” Pope St. John Paul II talks about this connection between one’s nation and family:

“Nation and native land, like the family, are permanent realities. In this regard, Catholic social doctrine speaks of “natural” societies, indicating that both the family and the nation have a particular bond with human nature, which has a social dimension. Every society’s formation takes place in and through the family: of this there can be no doubt. Yet something similar could also be said about the nation.”

Yet patriotism excludes hatred of other nations and refuses to divinize the state. In fact, true love of country sometimes requires one to oppose their government if it assaults human dignity and undermines the common good.

For example, during World War II, the United States rightly opposed Japanese aggression. But the atomic bomb was an unjustified attack that destroyed countless innocent Japanese lives.

And while the Church does teach that a nation has a right to protect its borders, a nation should also be welcoming to those who, for good reason, come to it from other places to share in its blessings.

Patriotism is fueled by authentic freedom.
True freedom doesn’t mean doing whatever we want. That would lead to societal chaos. It means being free to choose acts of love. We have individual rights, but we are also responsible — to a degree — for the welfare of other people.

Ultimately, our allegiance belongs to God, not state. Putting God before state helps us properly love our nation by wanting its true good.

May the words of St. Thomas More before his death be our motto: “I am the king’s good servant, but God’s first.”

Whenever secularists claim that the Catholic Church is anti-science, they usually bring up the infamous case of the Italian astronomer Galileo Galilei (1564–1642). Supposedly, the Church condemned and tortured Galileo for suggesting that the Earth and other planets go around the sun (heliocentrism). Many scientists at the time thought that the sun went around the earth (geocentrism).

It’s true that Galileo and the Church ran into conflict, but the story is more complicated than current retellings suggest.

At the time there were scientific arguments against heliocentrism.
Galileo struggled to prove heliocentrism, but pressured everyone to accept it. The Church and many scientists were more cautious.

Galileo’s challengers noted that if heliocentrism were true, we should see parallax shifts in the stars’ positions, but we don’t. (A parallax is when it looks like something you’re observing has moved when really you were the one who moved.) Galileo failed to respond to this challenge.

Further, Galileo claimed that the ocean’s waves were caused by the movement of the Earth. Scholars found this argument ridiculous.

Galileo mocked the Pope.
Pope Urban VII was actually open to Galileo’s ideas, but he urged caution since the scientist had so much riding against him. He gave Galileo permission to write a book where characters discuss the pros and cons of the geocentric and heliocentric models of the universe.

Galileo published the book under the title, “Dialogue Concerning Two Chief World Systems.” He named the proponent for geocentrism “Simplicio” (meaning “Simpleton”). The character became a mouthpiece for Pope Urban’s geocentric arguments. Unsurprisingly, the Pope took offense at being portrayed as a buffoon.

The Church eventually commanded Galileo to stop teaching heliocentrism, mostly because it was fed up with his behavior. It never officially condemned the heliocentric position as heresy.

Church authorities never tortured Galileo or even threw him into prison. He was put under a fairly comfortable house arrest in a country villa.

Did the Church handle this case perfectly? No. But the modern retelling of the brave scientist versus the science-hating Church is simply a myth.

We’re used to being dogmatic. After all, the Church has laid out truths we must believe — truths we should be willing to die for.

But this doesn’t mean everything is a dogma.

In fact, there is still a wide range of opinions — even theological ones — that the Church hasn’t officially decided on.

“Don’t demand uniformity where the Church allows diversity of opinion and custom.”

Bishop Edward Malesic of Cleveland, Ohio, has a great saying: “Color within the lines.” He means that there are boundaries of belief and practice that Catholics shouldn’t cross. However, within those lines, there’s a lot of room for diverse opinions, devotions, and personalities.

There’s room for Dorothy Days, Flannery O’Conners, Fulton J. Sheens, and Óscar Romeros. There’s space to do or think things that haven’t been done or thought of before. For example, some of St. Thomas Aquinas’ ideas were radical in his time, but they still grew from within the boundaries of the faith.

We should be faithful Catholics, not cookie-cutter Catholics. Just because you prayed four full Rosaries today doesn’t give you the right to make someone who didn’t feel like a weak Catholic. Sure, the Church highly recommends the Rosary as a way to grow in holiness, but it doesn’t require anyone to say it.

Don’t like Fr. So-And-So because he wears a collared shirt rather than a cassock? You may have your preferences, but he’s completely within his rights to wear what the Church permits.

You’re free to prefer the Novus Ordo or the Traditional Latin Mass. But don’t forget there are faithful and holy people at both.

Call out heresy, not hearsay. Otherwise, you may be the one putting your communion with the Church at risk.

Be careful to distinguish between coloring inside and outside the lines. Otherwise, you may negatively judge someone who’s working within the lines to create something new and beautiful.

Our God is a God of surprises. Focus on what He wants you to do and stop worrying about what others are doing.

Have charity in all things.

To an outsider, it sure seems like Catholics do a lot of weird stuff. We carry out elaborate worship rituals, speak of the glory of suffering, and stand in silent awe of dead saints’ bones.

Some non-Catholic Christians see our veneration of relics as idolatry, giving the honor due to God to human remains.

But this veneration is distinct from the worship we give to God. Here’s why.

There are different types of veneration.
Normally, we associate the word “worship” exclusively with God. But until recently, people used it more broadly to encompass respect due to certain individuals, including angels, saints, and rulers. A distinction was made between latria – the worship of God – and dulia, the worship of other persons besides God.

Today, it’s easier just to use the word “veneration” rather than “worship” when admiring individuals other than God.

There are different degrees of veneration. The highest form is given to the Blessed Virgin. Next, we honor the saints and angels. On a lower plane, we venerate heroes, sports figures, and other admirable (if not necessarily holy) individuals.

Venerating relics takes nothing away from God’s glory.
That’s because the saints are His masterpieces. His holiness fills their souls and bodies — even their corpses. He wants to work in us through these individuals because we are connected to them in the Body of Christ.

We are body and soul, so our body and the things connected to it are part of us. That’s why we often keep cherished items from deceased loved ones. In a certain sense, these items make the person present to us.

Relics bring to mind the saints’ holiness. They’re visible reminders that our lives are not our own, but God’s. They reinforce to us that there’s a connection between our bodily and spiritual lives. Since, according to St. Thomas Aquinas, all of our knowledge is based on sense knowledge (even spiritual realities), being physically present before relics is like a door opening us up to appreciate the saint’s spiritual richness.

There is nothing we must fear about venerating relics. We should avoid the excess that has sometimes been shown in this practice, but God is glorified when we admire His handiwork in the saints.

Have you ever met an atheist who said they have no good reasons to believe in God? If so, how did you respond?

In this situation, many Catholics panic because they don’t know the classic philosophical arguments for God’s existence. Or they know them but can’t argue them in depth.

Here are other ways to keep the conversation going.

Ask, “Why should I believe there are no good reasons to believe in God?”
Even Christians acknowledge that arguments against God’s existence vary in strength. We would say an atheist’s argument that suffering precludes the existence of a good God is stronger than someone saying, “I became an atheist after my pastor yelled at me.”

But on the other hand, many atheists act like all arguments for God are equally bad. This often shows they haven’t done their research.

There are both poor arguments for God’s existence and compelling ones. Encourage your atheist friend to assess the different proofs. That way, they can’t get away with thinking all arguments for God are bad because of one weak claim.

Be prepared for this retort.
At this point, an atheist may respond by saying something along these lines: “People have believed in Bigfoot, the Loch Ness Monster, and other creatures you think are mythical. Why can’t I dismiss the idea of God as easily as you dismiss those creatures? You probably haven’t looked at all the arguments for the existence of those beings.”

Let’s be honest; some of those creatures could exist. However, it’s unlikely because they’re countered by plenty of sound arguments to the contrary. For example, if Bigfoot is around, we’d expect to find more scat and footprints. Most people follow the consensus of zoologists, who maintain that such large bipedal creatures are myths.

But the question of God’s existence can’t be approached the same because it’s a philosophical question rather than a scientific one. God is not a being in the universe you can try to find.

Don’t question the atheist’s intelligence.
Yes, Psalm 14:1 states, “The fool says in his heart, ‘There is no God.’” But many atheists are highly intelligent people. And although the existence of God can be known through human reason alone, it’s not obvious to everyone.

Insulting a smart atheist friend’s intelligence will make them think that religious people are afraid of rational thought.

Above all, control yourself in conversation. Ultimately, God is the one who converts hearts. You are an instrument. Be kind, share what you know, ask thoughtful questions, pray, and leave the rest to God.

Prayer is a conversation with our Father in heaven, the omnipotent God, Creator of heaven and earth. It’s not surprising that we expect our prayers to reflect this reality. We search for words that lift up our souls. Our hearts yearn to feel the love and peace of Him to whom we are speaking.

Often, we’re disappointed. We recite our prayers but feel nothing. We sit silently, waiting for God to respond but face an empty void.

Spiritual dryness in prayer is very common. Even the greatest saints experienced it.

This is nothing to be anxious about. Here are some tips for handling those moments of wandering in the spiritual desert.

Keep your spiritual plan in times of trial.
Continue to show up to your normal prayer times and say your regular prayers. If you make a Holy Hour each Wednesday at 6 p.m., don’t stop!

Don’t shift your schedule in an attempt to catch the right wave of spiritual inspiration, for it may never come. If God wants you to try something different, He’ll inspire you to do so.

Take to prayer things you have been hesitant to bring up.
Is there anything you’re holding back from God? He may want to talk to you about that one thing and may “hide” Himself until you bring it up. Have the courage to take to prayer your deepest sorrows, desires, fears, and joys. Your Father wants to hear it all.

Persevere in prayer.
Granted, it’s much easier to tell someone to see a hard task through than to actually do it. But the reason why so many people give up their prayer life during dry seasons is because they don’t push through.

Emotions come and go, and you can’t force good feelings during prayer. But you can always make the choice to continue to show up, even if you can’t think of much more to say than, “Lord, I don’t get what I’m doing here or what You’re doing in my life, but I trust in You.”

God sometimes takes us to the edge of our capabilities to encourage us to trust Him. When we reach the limits of ourselves, we have two options: fall into despair or transcend those limitations with God’s grace.

Remember, God is always present to you, even if you don’t feel Him. He sees everything you’re going through and is ready to help you if you let Him. So let go of yourself! Trust in the care of a Father who sent His only Son to suffer and die for you so that you could live with Him forever.

Everyone talks about justice these days. Some people demand it by sitting in roadways and throwing soup on artistic masterpieces.

It’s easy to hear the word “justice” and feel a moral obligation to join the cause. But while justice is a Christian virtue, it has been perverted into something other than its authentic meaning.

Here’s what real justice is — and isn’t.

The true definition of justice
Justice is the virtue by which we give to another their due with a constant and perpetual will. Humans are born into a network of relationships. We’re created by God, given to a set of parents and enter the world as citizens of a particular country. From these relationships emerge things we owe others and things they owe us. We have rights and they have rights.

These rights are based on our human nature. God gave us this nature to accomplish certain goals in life, such as knowing and loving Him and others, preserving our existence, and (for many) bringing children into the world.

The types of justice
St. Thomas Aquinas distinguishes between two types of justice: general and particular. When people talk about justice, they’re usually referring to particular justice.

There are two forms of particular justice. Distributive justice is what the state owes the citizen, such as when it honors a military hero. Commutative justice involves an exchange. For example, you go to a sandwich shop and pay $9 for a pepperoni sub.

General justice is the idea that individuals are ordered to the common good, which is the network of relationships that creates things of value that transcend our individual needs and desires (but which, nevertheless, helps us find individual fulfillment). Consider a sports team, for example. Sports teams connect people in a way that transcends individuals and is shared by the whole, yet still benefits each individual who shares in the glory of the team’s victories.

Modern distortions of justice
The problem with many of our contemporaries is that they demand recognition of rights but lose sight of justice’s connection to human nature. The result is an overly individualistic and often selfish insistence on rights without regard for others. Those climate activists who block traffic may think they’re working for a just cause, but they violate the rights of people by preventing them from getting to places they need to be.

We tend to focus on what the state or others owe us rather than what we owe them. But, because we are part of the human family, we have obligations to others. First of all, we owe praise and worship to God, our Creator and Redeemer. We provide respect and love to our parents, who brought us into the world. And, yes, we even surrender certain things to the state — such as taxes — since some form of government is necessary for the preservation of the common good.

Demand justice, but make sure you’re looking at the big picture. Remember that while you’re a recipient of rights, you must respect the rights of others. And love sometimes challenges us to go beyond a strict analysis of what we owe and moves us to give superabundantly as God gives to us.

It’s June. For many people, that means up with the rainbow flags on houses, windows, and social media profiles. Businesses will bend over backward to show that they’re in with the LGBTQ crowd (even though some of them do business with nations that sadly torture such people).

For Catholics, June means commemorating our Lord’s Sacred Heart, the font of true love of a savior who said, “Take my yoke upon you and learn from me; for I am gentle and lowly in heart and you will find rest for your souls” (Matthew 11:29).

We’ve been celebrating His Heart far longer than our nation has observed Pride Month, and it’s time we reclaimed June for Christ. Post images of the Sacred Heart to your social media feeds to counter the rainbows. Above all, join me in saying the following prayer, and please share it with family and friends!

 

A Prayer to the Sacred Heart

Oh Lord Jesus Christ, to Your most Sacred Heart I confide this intention {name petition}.
Only look upon me, then do what Your love inspires. Let Your Sacred Heart decide.
I count on You. I trust in You. I throw myself on Your mercy. Lord Jesus, You will not fail me.

Sacred Heart of Jesus, I trust in You.
Sacred Heart of Jesus, I believe in Your love for me.
Sacred Heart of Jesus, Your kingdom come.
Sacred Heart of Jesus, I have asked You for many favors, but I earnestly implore this one.
Take it, place it in Your open Heart.

When the Eternal Father looks upon it, He will see it covered with Your Precious Blood.
It will be no longer my prayer, but Yours, Jesus. Sacred Heart of Jesus,
I place all my trust in You. Let me not be disappointed. Amen.

No matter what burdens your heart, Jesus wants to hear it. Place your trust in His love for you.

Then, tell others about the love of their Savior, as Pope Francis instructs us to do: “We begin the month dedicated to the Sacred Heart of Jesus, source of love and peace.… Open yourselves to this love and take it ‘to the ends of the earth,’ witnessing to the goodness and mercy that flow from the Heart of Jesus.”

In case you haven’t heard, we’ve designed Sacred Heart T-shirts with the words “Reclaim the Month” written around an image of the Sacred Heart. The T-shirt is available in various colors for men and women.

You can order some for yourself, family members, and friends here.