Those of you who follow the goings-on in the world of Catholic radio might be interested to know that after having the privilege of hosting the Thursday edition of EWTN Radio’s “Open Line” show for five great years, I will soon be leaving “Open Line” to take over hosting duties of a new daily show called “Right Here, Right Now,” produced by Immaculate Heart Radio.
This new one-hour show will focus on my interactions with the callers who can ask questions and make comments (some Catholic radio shows only allow listeners to ask questions, but not comment). “Right Here, Right Now” is a show about you – what’s important to you, what’s on your mind, and what makes you think. My goal is to meet listeners where they are and take it to the next level!
To be on the show, please call toll-free: 888-701-5992.
“Right Here, Right Now” airs Monday through Friday from 1:00 – 2:00 Pacific (4:00 – 5:00 ET). You can listen online at www.ihradio.org (click “listen live”) or click the link below for a complete list of IHR stations.
Starting today, it will begin airing across the rapidly expanding Immaculate Heart Radio Network on Monday, Tuesday, Wednesday, and Friday, as I finish out the month doing my regular Thursday “Open Line” show. Then, starting October 1st, I’ll step away from “Open Line” and “Right Here, Right Now” will begin airing, M-F, across the entire EWTN Radio network of over 200 AM & FM stations across the U.S., as well as via Sirius-XM Satellite Radio, and globally via shortwave.
I’ll have more info and show updates for you soon, including a forthcoming link to where you can hear archived shows. And if you’d like to listen to any of my “Open Line” shows from the past few years, they are archived at the St. Gabriel Radio website.
Do you know what Congressman Paul Ryan identifies as the single most dangerous problem the U.S. faces right now? If you guess “the economy” or “debt” you would be wrong. His answer might surprise you when you listen to this free audio download of an eye-opening interview he did last year with the Envoy Institute.
A committed Catholic, Congressman Ryan is now the GOP candidate for vice president for the 2012 presidential election. Early last year, before he rose to his current prominence, he granted an interview with the Envoy Institute in which he explained candidly what he sees as America’s single greatest challenge today, and how he proposes to confront that challenge and, in so doing, begin the process of curing the country’s dire political, social, moral, and economic ills. You will probably never guess what he identifies as the hidden obstacle to true freedom and equitable prosperity. But you don’t have to guess, because you can download the interview right now free and start listening in moments.
This is welcome and not entirely unexpected news, given Father Barron’s meteoric ascendancy in the Catholic media world, especially on the strength of his impressive tour-de-force video series “Catholicism” and accompanying book. With a doctorate in sacred theology from the Institut Catholique de Paris, a slew of scholarly yet accessible books on the Catholic Faith, and 20 years of experience as a professor of theology at Chicago’s Mundelein (University of Our Lady of the Lake) Seminary, he is well suited to take the helm at this prestigious school. One may forgiven for wondering if his star will continue to rise, transiting, perhaps, into the episcopal firmament. God knows we need many more effective, indefatigable, and doctrinally orthodox teachers of the Faith. As far as I am concerned, when it comes to Father Barron, ad astra!
Benjamin Franklin’s Poor Richard’s Almanac quotes it, and an English politician named Algernon Sydney (d. 1683) is said to have also proclaimed it in slightly different wording. But neither man was responsible for originating this idea. Actually, the ancient Greeks appear to have coined the phrase.
Interestingly, most people assume that the phrase, “God helps those who help themselves” is from the Bible. It’s not — though there is an early patristic example of its usage. St. John Chrysostom (A.D. 349-407), the renowned Archbishop of Constantinople, expresses this idea in his Homily on the Epistle of St. Paul to the Romans. He explains how this principle is true (though not in the sense that men can “earn” their salvation), insofar as God grants all human beings sufficient natural revelation to know He exists and to seek Him diligently. Speaking to the Catholics of his day, he warns:
Let us then watch our own conduct on all sides, and afford to no one ever so little handle. For this life present is a race-course and we ought to have thousands of eyes on every side, and not even to fancy that ignorance will be an adequate excuse.
For there is such a thing, there certainly is, as being punished for ignorance, when the ignorance is inexcusable. Since the Jews too were ignorant, yet not ignorant in an excusable way. And the Gentiles were ignorant, but they are without excuse. (Rom. i. 20.)
For when thou art ignorant of those things which it is not possible to know, thou wilt not be subject to any charge for it: but when of things easy and possible, thou wilt be punished with the utmost rigor.
Else if we be not excessively supine, but contribute our own share to its full amount, God will also reach forth His hand unto us in those things which we are ignorant of. And this is what Paul said to the Philippians likewise. “If in anything ye be otherwise minded, God shall reveal even this unto you” (Phil. 3:15).
But when we are not willing to do even what we are masters of, we shall not have the benefit of His assistance in this either. . . . For this reason then, when [Cornelius the Centurion] was doing the whole of his duty with sincerity, God added unto him that which was lacking also (c.f., Acts 10:1-4).
The American actor James Farentino died yesterday at the age of 73. He is perhaps best known for his deft portrayal of Saint Peter the Apostle in the landmark mini-series-movie “Jesus of Nazareth.” Personally, having re-watched that excellent, moving, and instructive film countless times since its release in 1978, I’ve always felt that he so thoroughly “became” Saint Peter in this role that, to this day, when I think of the Apostle himself, Farentino’s face and shaggy, craggy features are what I see in my mind’s eye. (British actor Robert Powell, similarly nailed the role of Jesus uncannily well.) Farentino’s portrayal (watch a video clip here) will forever remain the image of Saint Peter that inhabits my imagination — at least, that is, until I am able to meet the Galilean Fisherman himself, face to face.
I never knew much about Mr. Farentino’s personal life, though I did see him crop up in other movies, here and there. This morning, as I read through a few sparsely detailed online stories announcing his death, I was saddened to learn that he had a tumultuous personal life. I don’t know if he was Catholic, though I assume he was, even if just nominally, given his Italian surname and that he was born in 1938, an era when non-Catholic Italian American’s were relatively rare. In any case, I mourn his passing. He was a talented actor, and he enriched my own life through his work in “Jesus of Nazareth.”
I hope he went to heaven. Maybe, who knows, at the last minute he encountered the Lord and cried out to Him, “Domine, quo vadis?” (“Lord, where are you going?”). My prayer is that Jesus smiled at him and, forgiving him his sins, turned toward heaven and said, “Veni et vide” (“Come and see”).
Eternal rest, grant unto him, O Lord, and let perpetual light shine upon him. May he rest in peace. May his soul and the souls of all the faithful departed, through the mercy of God, rest in peace. Amen.
And as you wish that men would do to you, do so to them.
If you love those who love you, what credit is that to you? For even sinners love those who love them.
And if you do good to those who do good to you, what credit is that to you? For even sinners do the same.
And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again.
But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish.
Be merciful, even as your Father is merciful.
Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give will be the measure you get back. (Luke 6:31-38)
January 22, 2023
Can you believe it is already the year 2023? I’m still writing ’22 on everything! It seems like only yesterday that I was sitting in the first grade and celebrating the change to a new century.
I know we really haven’t chatted since Christmas, Mom, and I’m sorry. Anyway, I have some difficult news to share with you and, to be honest, I really didn’t want to call or talk about this face to face.
But before I get to that, let me report that Ted just got a big promotion, and I should be up for a hefty raise this year if I keep putting in all those crazy hours. You know how I work at it. (Yes, we’re still struggling to pay the bills.)
Little Timmy’s been okay at kindergarten, although he complains about going. But then, he wasn’t happy about the day-care center either. So what can we do?
Mom, the way he looked at me just about broke my heart, but I honestly believe this is better for Timmy, too. It’s just not fair to force him to live in a family that can’t give him the time and attention he deserves.
And please, Mom, don’t give me the kind of grief that grandma gave you over your abortions. It’s the same thing, you know. There’s really no difference.
We’ve told Timmy he’s just going in for a “vaccination.” Anyway, they say the termination procedure is painless. I guess it’s just as well that you haven’t seen that much of little Timmy lately.
Please give my love to Dad.
I’m in the final phase of selecting the logo for my new radio show “Right Here, Right Now.” Please take a look at the logo options below and, in the comments section, tell me your 1st & 2nd choices by the designated number (below each version). I’ll be deciding very soon, so your help now will be much appreciated. Be sure to click the image to see it larger and less compressed.
Please pick the numbers you like best and also tell me your overall impression of the logo design as a whole (i.e., too feminine? too masculine? just right? etc.).
Here are the two finalists.
On my Thursday broadcast of the EWTN “Open Line” radio show, I am often asked by callers questions pertaining to their marital status.
The twin issues of divorce and remarriage are extremely common today, and many people, including many Catholics, find themselves confused and unsure about what God and the Church require from them in this area.
This uncertainty has various causes, such as failure to seek answers from the competent authorities in the Church (e.g., canon lawyers) out of a lack of realization that they should do so (i.e., the result of poor catechesis), or because they were given erroneous information by well-meaning but ignorant fellow Catholics, or even because they are simply afraid of discovering what the Church’s answer to their situation might be and prefer instead to live in an “ignorance is bliss” cloud of unknowing. There are other reasons why many divorced Catholics don’t really understand what the Church requires, but the three just mentioned seem to me to be among the more common ones.
To help clarify these issues, I asked two canon lawyers, Jacqueline Rapp, JD, JCL, and Pete Vere, JCL, to write an article for Envoy Magazine that would cut through the ambiguity and confusion and answer the more common questions Catholics have about divorce and remarriage. Their article, “Do I Need an Annulment?” appeared several years ago in Envoy’s 6.2 issue, and I post it here as a service to all who may be wondering about that very issue, whether for themselves or for someone they care about.
As a Judge and a Defender of the Bond within our respective dioceses’ Catholic marriage Tribunal, we encounter misunderstandings every day about the declaration of nullity (or annulment) process. Often, the people who come into our offices question the need for an annulment before approaching a new marriage. Their misunderstandings commonly arise from misconception as to what the Catholic Church teaches about marriage, and consequently, why the Catholic Church judges some relationships not to be marriages.
What is a Christian marriage according to the Catholic Church?
In the law of the Church, many ingredients make up a Christian marriage. First, marriage is a covenant. The New Catholic Encyclopedia provides the following insight about the word covenant: “The theology of the covenant in the Bible is consistently a theology of divine promise. Whether in a profane or a sacred sense, the sacred authors utilize the berit [Hebrew for "covenant"] to trace the line of salvation history toward its divinely willed goal.” In short, the idea of covenant in the Bible is one of a strong pact between humans or between God and humans, in which each promises to assist the other towards a common goal.
In marriage, the covenant is between a man and a woman. The spouses establish this covenant through their marital consent, by which they intend to establish between themselves a partnership for the whole of life. This means each spouse will assist and support the other in all areas of their common life, the best he or she is able, so long as the other spouse is alive.
Marriage is permanent and exclusive (monogamous). The goal of this covenant, by its nature, is the mutual welfare of the spouses (physically, emotionally, and spiritually) as well as openness to the procreation, welfare, and education of children. The Church commonly refers to the good of the spouses and the good of children as the two elements of marriage. All genuine marriages, whether Christian or non-Christian, must contain these elements. Such a partnership is commonly referred to as a “natural marriage.”
We base this understanding of natural marriage on the text of Genesis 2:18-25, which teaches that God’s will has established all marriage. True marriage is heterosexual (between a man and a woman); it is monogamous (one man and one woman); it is exclusive (the two form a new and unique relationship; the two become one); and it is permanent (if the two become one, this new union cannot be divided; a conclusion Christ confirms in Matthew 19:3-12).
The purposes of marriage are also taught in Genesis. First, we read there how God told Adam and Eve to “be fruitful and multiply” (Gen 1:27-28). Thus marriage is about “fruitfulness,” or bringing children into the world and raising them to maturity (procreation and education).
In addition, we read in Genesis 2:18-25 that God created all the animals and brought them before Adam to be named. But a “suitable partner” was not found for him among them. So God created the woman, and Adam responded: “This at last is bone of my bones and flesh of my flesh” (v. 23).
This passage confirms what the Church teaches about marriage: that it involves the partners being suitable for each other through the sharing of strengths and weaknesses. When Adam says, “bone of my bone,” he is saying “this one is strong where I am strong.” And when he says, “flesh of my flesh,” he is saying, “this one is weak where I am weak.”
Thus canon law defines natural marriage this way: “The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its very nature ordered toward the good of the spouses and the procreation and education of children” (Canon 1055, § 1).
When both the husband and the wife are baptized Christians, this natural marriage takes on the element of sacramentality. A marriage between baptized persons is a sacrament, a visible sign of God’s love in the world. This means that the couple finds in their relationship a source of God’s grace, and through their partnership they assist one another in coming closer to God.
By the very fact that both the husband and the wife are baptized, their marriage becomes a sacrament. It is not a matter of where the wedding takes place or who officiates at the ceremony. Whether marriage is a sacrament is completely based upon the baptismal status of the parties.
When does a marriage come into being?
Marriage comes into being through lawfully manifested consent – that is, there must be a taking of the other as spouse in a way recognizable to the community. When two people give themselves to one another in order to create a partnership of life and love (marriage), and they do so in a manner recognized by the community, they marry. For two unbaptized people, this can be in front of a justice of the peace in the middle of a field. For a baptized Christian, this can be wherever their faith community recognizes the marriage.
For Catholics, as a faith community, when at least one of the parties is Catholic, the Church requires the parties to express their desire to give themselves in marriage before a priest, deacon, or designated minister, with two witnesses. We call this the canonical form of marriage. If a Catholic desires to enter marriage with a non-Catholic, a dispensation (relaxation of the law) may be granted, allowing the parties to exchange their consent in another manner. Nevertheless, this kind of dispensation is the exception.
What is an “annulment”?
A Catholic annulment, also known as a declaration of nullity or invalidity, is a statement of fact by the Catholic Church. After carefully examining the couple’s broken relationship, the Church states that a valid marriage, as the Church defines marriage, never existed. It is not “Catholic divorce,” as some have called it, since divorce looks at the moment the relationship broke down and says, “A marriage existed, and now we are ending it.” The annulment process says, on the other hand, “From the very beginning, something was lacking that was necessary for this relationship to be called a marriage.”
Quite often, what is lacking at the time of the civil contract is one of the essential elements or properties of marriage we have noted. The mature consent of the spouses in undertaking the marriage covenant may also be lacking.
Of course, the Church recognizes the couple’s initial love for one another. It also realizes that this love led to some form of relationship. In addition, the Church acknowledges that there was a valid civil contract and recognizes that the spouses were lawfully married in the eyes of the state. Therefore, all children born of this valid civil contract are legitimate, according to the Catholic Church. In keeping with canon 1137, they are known as the legitimate children of a “putative marriage.”
All these civil and legal realities the Church recognizes. But the annulment process looks at an entirely different realm – the spiritual – which falls within the Catholic Church’s domain of competence to judge.
Why is an annulment necessary?
The Church teaches that marriage is permanent. If a sacramental marriage is created, no human power can separate what God has joined together (see Mt 19:6). According to the Church, not even a civil government with the power to end the civil contract (which the state calls “marriage”) can terminate a sacramental marriage.
For this reason, once two people stand in front of God and contract a marriage, if they enter into a marriage covenant as defined by the Catholic Church, this covenant cannot be dissolved so long as both parties remain alive. The marriage bond is in place until death. As a result, no new marriage covenant can be created with someone else.
Any person who has entered a genuine marriage remains bound to that spouse. The spiritual bonds of marriage, if formed, cannot be ended by civil divorce. In the eyes of the Church, divorce ends the various civil, financial, and legal bonds previously contracted between spouses, but not the spiritual bonds.
For this reason, the Catholic Church investigates, through the annulment process, whether an actual marriage, as defined by the Church, came into being. In carrying out this investigation, the Church examines various facts presented to the marriage tribunal by those seeking the annulment and their witnesses. If the Church then determines that no genuine marriage came into being, these individuals are free to marry someone else if that person is also free to marry.
Why do I need an annulment if I’m not Catholic?
If you’re not Catholic, but plan to marry a Catholic, you might be asked to go through the annulment process. This seems odd to most non-Catholics because neither person from the first union is Catholic. Therefore, why should the Catholic Church investigate this marriage?
The Catholic Church presumes the validity of any marriage between two people who are free to marry at the time of their wedding. (They must have no previous marriages.) Basically, if the non-Catholic religious community of either spouse recognized the marriage, so does the Catholic Church. Since marriage, as God created it, is permanent, then the Catholic Church must also investigate these marriages. Because the non-Catholic wishes to marry a Catholic, the Church’s law applies to the proposed marriage, since canon law still binds the Catholic whom the non-Catholic wishes to marry.
In short, the Catholic Church believes her teachings concerning the essence and the properties of marriage bind all people, regardless of whether they are Catholic, as part of God’s natural law.
Are there options for working with previous marriages other than the annulment process?
Yes. For a person who was either Catholic or married to a Catholic, and did not marry according to the canonical form of marriage (in front of a Catholic priest or deacon with two witnesses), and if the Catholic Church’s permission was not obtained for this marriage (called a “dispensation from canonical form”), then the Church could process this case as a “Lack of Form.” The Church calls this an administrative process.
In this case, the individual must prove that one of the former spouses was Catholic, that the couple attempted marriage outside of the Catholic form without first obtaining the proper dispensation, and that the marriage is now irreparable. The individual must also establish that this marriage was never subsequently convalidated (commonly, and mistakenly, referred to as “blessed” by the Church.) Most marriage tribunals accept as sufficient proof of these circumstances the Catholic’s baptismal record, a copy of the marriage license, and the couple’s divorce decree. Nevertheless, depending upon particular circumstances, more evidence may be necessary.
If one of the spouses was not baptized during the first marriage, and the lack of baptism can be proven (provided the person applying for this process did not cause the marital breakdown), then a “Privilege of the Faith” case (or “Petrine Privilege” case) can be sent to the Holy See. If the Holy See approves, the non-sacramental marriage may then be dissolved in favor of a new marriage.
If neither of the spouses was baptized during their marriage, and now one of the spouses wishes to become baptized and marry a Catholic, provided one can prove the non-baptism of each former spouse, a Pauline Privilege is possible. In this situation, the diocesan bishop or his lawful representative, having established the non-baptized status of both parties, allows the non-sacramental partnership to be dissolved in favor of the new marriage. Of course, the spouse desiring baptism and the new marriage must first receive baptism.
A Basic Rule
If you are trying to determine whether you need an annulment, these explanations may be helpful. In any case, keep in mind one basic rule as you approach the process: If either you or your intended attempted a previous marriage, be sure to tell your priest. Before you attempt another marriage, the Church must address the previous marriage in some form or another, either by a documentary case, a privilege case, or a formal annulment process.
Copyright © 2003-2012 Envoy Magazine www.envoymagazine.com
When this deeply misguided young man grows up to be a mature Christian, he will be embarrassed by his “Why I Hate Religion”video
Since a number of folks have asked my opinion of the new “Why I Hate Religion” video, here it is:
The video is a jumbled mish-mash of biblical error and fashionable non-denominational Protestant jargon. No substance. No coherence. Zero credibility. When I watched it, my heart went out to that zealous but woefully misguided young man, Jefferson Bethke. When he grows up and becomes a mature Christian (please God he will), his embarrassment for having mouthed such cant will be acute.
For those who want actual truth on the subject of “religion,” I’d suggest starting with Fr. Robert Barron’s “Catholicism” Project.