Pope's Urbi et Orbi Address

VATICAN CITY, DEC. 25, 2011 (Zenit.org).- Here is a Vatican translation of the address Benedict XVI gave at the traditional blessing "urbi et orbi" (to the city [of Rome] and the world).

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Dear Brothers and Sisters in Rome and throughout the world!

Christ is born for us! Glory to God in the highest and peace on earth to the men and women whom he loves. May all people hear an echo of the message of Bethlehem which the Catholic Church repeats in every continent, beyond the confines of every nation, language and culture. The Son of the Virgin Mary is born for everyone; he is the Saviour of all.

This is how Christ is invoked in an ancient liturgical antiphon: "O Emmanuel, our king and lawgiver, hope and salvation of the peoples: come to save us, O Lord our God". Veni ad salvandum nos! Come to save us! This is the cry raised by men and women in every age, who sense that by themselves they cannot prevail over difficulties and dangers. They need to put their hands in a greater and stronger hand, a hand which reaches out to them from on high. Dear brothers and sisters, this hand is Jesus, born in Bethlehem of the Virgin Mary. He is the hand that God extends to humanity, to draw us out of the mire of sin and to set us firmly on rock, the secure rock of his Truth and his Love (cf. Ps 40:2).

This is the meaning of the Child's name, the name which, by God's will, Mary and Joseph gave him: he is named Jesus, which means "Saviour" (cf. Mt 1:21; Lk 1:31). He was sent by God the Father to save us above all from the evil deeply rooted in man and in history: the evil of separation from God, the prideful presumption of being self-sufficient, of trying to compete with God and to take his place, to decide what is good and evil, to be the master of life and death (cf. Gen 3:1-7). This is the great evil, the great sin, from which we human beings cannot save ourselves unless we rely on God's help, unless we cry out to him: "Veni ad salvandum nos! – Come to save us!"

The very fact that we cry to heaven in this way already sets us aright; it makes us true to ourselves: we are in fact those who cried out to God and were saved (cf. Esth [LXX] 10:3ff.). God is the Saviour; we are those who are in peril. He is the physician; we are the infirm. To realize this is the first step towards salvation, towards emerging from the maze in which we have been locked by our pride. To lift our eyes to heaven, to stretch out our hands and call for help is our means of escape, provided that there is Someone who hears us and can come to our assistance.

Jesus Christ is the proof that God has heard our cry. And not only this! God's love for us is so strong that he cannot remain aloof; he comes out of himself to enter into our midst and to share fully in our human condition (cf. Ex 3:7-12). The answer to our cry which God gave in Jesus infinitely transcends our expectations, achieving a solidarity which cannot be human alone, but divine. Only the God who is love, and the love which is God, could choose to save us in this way, which is certainly the lengthiest way, yet the way which respects the truth about him and about us: the way of reconciliation, dialogue and cooperation.

Dear brothers and sisters in Rome and throughout the world, on this Christmas 2011, let us then turn to the Child of Bethlehem, to the Son of the Virgin Mary, and say: "Come to save us!" Let us repeat these words in spiritual union with the many people who experience particularly difficult situations; let us speak out for those who have no voice.

Together let us ask God's help for the peoples of the Horn of Africa, who suffer from hunger and food shortages, aggravated at times by a persistent state of insecurity. May the international community not fail to offer assistance to the many displaced persons coming from that region and whose dignity has been sorely tried.

May the Lord grant comfort to the peoples of South-East Asia, particularly Thailand and the Philippines, who are still enduring grave hardships as a result of the recent floods.

May the Lord come to the aid of our world torn by so many conflicts which even today stain the earth with blood. May the Prince of Peace grant peace and stability to that Land where he chose to come into the world, and encourage the resumption of dialogue between Israelis and Palestinians. May he bring an end to the violence in Syria, where so much blood has already been shed. May he foster full reconciliation and stability in Iraq and Afghanistan. May he grant renewed vigour to all elements of society in the countries of North Africa and the Middle East as they strive to advance the common good.

May the birth of the Saviour support the prospects of dialogue and cooperation in Myanmar, in the pursuit of shared solutions. May the Nativity of the Redeemer ensure political stability to the countries of the Great Lakes Region of Africa, and assist the people of South Sudan in their commitment to safeguarding the rights of all citizens.

Dear Brothers and Sisters, let us turn our gaze anew to the grotto of Bethlehem. The Child whom we contemplate is our salvation! He has brought to the world a universal message of reconciliation and peace. Let us open our hearts to him; let us receive him into our lives. Once more let us say to him, with joy and confidence: "Veni ad salvandum nos!"

© Copyright 2011 - Libreria Editrice Vaticana

Article: Who has been forgotten?

DAVID WARREN

Call me the Advent grinch, but I am disappointed almost never to endure fire from the pulpit on the desecration of this season of fast.

I have a theory (well, I have several theories) that Christmas shoppers are shopping entirely for themselves. Worse, I think most retailers share my theory. The tone of advertisements at this season, and the ambience created in shopping environments, tend to confirm it.

Note, I did not say shoppers are buying things only for their own consumption. Intangibles come into this. The presentation of gifts has become itself a fairly uncompromising statement of self. It involves gestures that range in intention from the fulfilment of duty to the demand for attention. There is a calculus of debt: the requirement to balance accounts between giver and receiver, with subtle mutual signalling to slow the rate of inflation. Under these circumstances, over time, the stress has glided, from gratitude, to clamour.

Products are certainly acquired to be dispensed among family and friends. Though even at this level, I darkly suspect the average shopper spends two dollars on gifts for himself, to every dollar on gifts for others. One gets this impression whenever one notices what people are buying.

This is the secular order of Christmas, in which Christmas carols are played in-store on unending tape-spools, and generic Christmas decorations are spread everywhere about. Market studies have proved that these encourage spending, and it is after all the shopkeeper's task to sell, sell, sell.

There is only the Salvation Army (where it has not actually been banned, or removed to a remote location) to remind of the non-secular order. They are playing carols themselves, and collecting cash, like everyone else. But their mere presence reminds of that other order.

The subversion, not so much of Christmas as of the season of Advent, by commercialism, is of course an old saw. It has been unfolding for a couple of centuries now, so that muttering against it has long lost the power of breaking news. The Christmas season (from the Midnight Mass, forward through 12 days) is only slightly subverted by the welt of "boxing" sales. But only because it is already done in by the Advent subversion – in which the necessary period of fast and preparation has been overwhelmed by the shopping, plus the sybaritic glee of Christmas parties.

Call me the Advent grinch, but I am disappointed almost never to endure fire from the pulpit on the desecration of this season of fast. I take it for granted that the majority of my fellow citizens are no longer even pretending to observe Christian teaching. But those who are should perhaps be reminded what it is.

Instead, we self-proclaimed Christians limp along with this perverse reversal of the cycle, and instead of fast then feast, we commit ourselves to escalating bloat, followed by a bloated repentance. This is a dynamic in which any guilt we might feel is redirected – from the humane sense of sin, to the animal sense of having overdone it.

It is not that the sense of sin is dead, for it is written into our souls and into our very organisms; and it will never die, much though we might wish. Rather, the focus of this sense – of our own unworthiness, of our need for grace – has been diverted from moral failure, to petty things, such as our need to diet.

It is not that the sense of sin is dead, for it is written into our souls and into our very organisms; and it will never die, much though we might wish. Rather, the focus of this sense – of our own unworthiness, of our need for grace – has been diverted from moral failure, to petty things, such as our need to diet.

Yet the message of Christmas is surely symbolized in "the gift." The coming into this world of Christ was the purest Gift, of the self-giving God, bespeaking also the gift of life, and of salvation. We are here, and in God's love we can never be forgotten, never thrown away. How appropriate then to prepare for Christmas by acts of selfless and invisible charity. It is a season to seek out the poor and the lonely; to give not things, as objective counters, but more radically of ourselves. Our time is worth anyway more than our money.

St Francis Assisi preached that, at Christmas, we should give special attention to the feeding, and to the warmth and comfort, of our animals. How typical of him to add an absurdly whimsical, and lyrical aside: "Especially our sisters, the larks."

But why indulge the oxen, and the swine? Because only by creature comforts can the dumb beasts know that it is Christmas. I fear that for all our technological sophistication, we have sunk to the condition of those beasts. For we, ourselves, only know it's Christmas by the extra feed and the creature comforts.

The keeping of Christmas lists is a sensible enough practice, given the "calculus of debt" I mentioned above. We must keep track of our obligations, and whether on paper or in electronic form, be sure that no one has been forgotten. Nothing wrong with honest accountancy.

But suppose, for a moment, that we stare into our list, and ask ourselves again, "Who has been forgotten?" Forgotten, perhaps, through many years; forgotten and abandoned. And so think harder: Who has been forgotten?

Among Christ's gifts were two great commands. First, to love God with all your heart, soul, and mind. And a second commandment that is "like unto it": to love your neighbour as yourself. "On these two commandments hang all the law and the prophets."

In which light: Who has been forgotten?

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ACKNOWLEDGEMENT

David Warren. "Who has been forgotten?" Ottawa Citizen (December 18, 2011).

This article reprinted with permission from David Warren.

THE AUTHOR

David Warren, once editor of the Idler Magazine, is widely travelled – especially in the Middle and Far East. He has been writing for the Ottawa Citizen since 1996. His commentaries on international affairs appear Wednesdays & Saturdays; on Sundays he writes a general essay on the editorial page. Read more from David Warren at David Warren Online.

Copyright © 2011 Ottawa Citizen

Article: Heaven

ROMANO GUARDINI

When is heaven truly and completely present?

It is when all heaviness is gone; when all sluggishness has been overcome, all wickedness, coldness, pride, irritation, disobedience, and covetousness; when there is no danger anymore of falling away; when grace has made one's whole being open up, body and soul, to the ultimate profundities, when there is no further danger that it will all close in again, become hardened in ways of evil; when all work to be done on earth is finished, and all guilt has been paid by repentance. What all this means is: after death.

After death – when time is no longer; when everything is in the everlasting now; when nothing can change anymore, but the creature stands illuminated by the light of eternity, before God – at that time, everything will be open, and will remain so. That is being in heaven ...

This is how we properly understand heaven. It is that close presence wherein the Father stands in relation to Jesus Christ. And heaven for us will be participation in this intimacy of love. This condition is already beginning; it approaches closer; now in peril, it is fought over, lost, and won back again. So it goes with our Christian life.

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ACKNOWLEDGEMENT

Romano Guardini. "Heaven." excerpt from The Inner Life of Jesus: Pattern of All Holiness (Manchester NH: Sophia Institute Press, 1959).

Reprinted with permission of Sophia Institute Press.

THE AUTHOR

Romano Guardini (1885-1968), a professor of philosophy and theology at the University of Munich, lectured at universities around the world. He helped shape Catholic theology between the two world wars and after, as well as the thinking of many non-Catholics of the period. His influence contributed to the reforms of the Second Vatican Council and it continues to be felt through Pope Benedict, who, as a theologian, a cardinal and now as Pope, has drawn extensively on Guardini for inspiration.

Indeed, Guardini was a major theological mentor of Benedict XVI, influencing the Pope from his understanding of Jesus to his writings on the sacred Liturgy, from his view of faith to his perspective on the modern world. His books – those available in English – are The Inner Life of Jesus: Pattern of All Holiness, The End of the Modern World, The Art of Praying: The Principles and Methods of Christian Prayer, The Lord, The Essential Guardini: An Anthology, Proclaiming the Sacred in a Modern World, The Spirit of the Liturgy, Living the Drama of Faith, Learning the Virtues: That Lead You to God, Romano Guardini: Spiritual Writings, The Death of Socrates, The Inner Life of Jesus: Pattern of All Holines, and The Rosary of Our Lady.

Copyright © 2011 Sophia Institute Press

Wednesday Liturgy: Covering the Crucifix

ROME, DEC. 20, 2011 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q: My parish has a beautiful crucifix mounted on the wall behind the altar that has been a great aid in my prayer life. Unfortunately, I must pray without this aid during the seasons of Christmas and of Easter, as during these seasons the crucifix is completely covered. During Christmas, a star is placed above the crucifix with a tail that hangs down to completely cover it. Likewise, during Easter, a banner of the Risen Christ is hung over the crucifix so that it is hidden from view. I realize that "a cross, with the figure of Christ crucified upon it, [be] either on the altar or near it" during Mass (General Instruction of the Roman Missal, No. 308), and I considered the processional cross, which is placed beside the sanctuary during Mass, to fulfill this requirement when the crucifix behind the altar is covered (cf. GIRM, 122). However, upon further reflection, I now question if the processional cross fulfills this requirement as it is beside the sanctuary during Mass and not "next to the altar" (GIRM, 122); and, it is not "clearly visible to the [entire] assembled congregation" (GIRM, 308). As well, it does not "remain near the altar even outside of liturgical celebrations" (GIRM, 308). Is it appropriate that the crucifix mounted on the wall behind the altar be covered during any liturgical season? -- R.G., Leduc, Alberta

A: While I don't think it is a good idea to cover the cross during these liturgical seasons, it does not appear to be illicit.

It is illicit, however, not to have any crucifix presiding over the altar during the celebration. The processional cross could fulfill this function, but only if it is placed on a stand beside the altar during the celebration.

Indeed, the indications in the norms referenced by our reader are that the processional cross is only carried out of sight in those cases where a crucifix is already present on or near the altar. If there is no cross, then it should be placed near the altar and serve as the altar cross.

Another possible solution, if the wall cross is covered or absent, is to place a crucifix upon the altar proper. In this case the processional cross should be carried away to one side so that only one cross presides over the altar.

While there may be no absolute prohibition to substituting the main crucifix for a smaller one during these liturgical seasons, I am of the opinion that it is not a felicitous idea.

As the U.S. bishops' conference recommends in its document "Built of Living Stones":

"§ 123 § The tradition of decorating or not decorating the church for liturgical seasons and feasts heightens the awareness of the festive, solemn, or penitential nature of these seasons. Human minds and hearts are stimulated by the sounds, sights, and fragrances of liturgical seasons, which combine to create powerful, lasting impressions of the rich and abundant graces unique to each of the seasons.

"§ 124 § Plans for seasonal decorations should include other areas besides the sanctuary. Decorations are intended to draw people to the true nature of the mystery being celebrated rather than being ends in themselves. Natural flowers, plants, wreaths and fabric hangings, and other seasonal objects can be arranged to enhance the primary liturgical points of focus. The altar should remain clear and free-standing, not walled in by massive floral displays or the Christmas crib, and pathways in the narthex, nave, and sanctuary should remain clear."

In the case described, the crucifix as an important, albeit not primary, liturgical point of focus is obscured rather than enhanced.

While a star is a frequent symbol of Christmas, and even of Christ, placing it right behind the altar places too much emphasis upon a secondary symbol.

While the figure of the risen Christ might appear more justified, nothing would be lost and much gained by placing the image in some other part of the sanctuary.

I hope that this practice is not an attempt to deliberately remove the crucifix from sight during these seasons. This would be a grave error. The Church insists that a crucifix must always be present for Mass during all seasons of the year in order to remind us of the presence of Our Lord's infinite sacrifice.

It is through the infinite sacrifice that Christ's entire saving mystery, from the annunciation to the ascension, is made present in each and every celebration. Even though we designate certain times and seasons to underline specific mysteries, the cross remains at the heart of the mystery of God's total self-giving for our salvation.

Wednesday Liturgy: Follow-up: Lighting the Advent Candles

ROME, DEC. 20, 2011 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Pursuant to our remarks on the Advent wreath (see Dec. 6), a priest from Ontario commented: "Since becoming a pastor I have very rarely allowed the lighting of the Advent wreath after the Mass has started. Does not the addition of this gesture, often accompanied by homemade prayers, etc., constitute an illicit addition to the sacred liturgy? Has the Holy See approved of this ritual? Why not respect the more spare introductory rites of Advent (no Gloria) and light the wreath before Mass begins?"

I would say that I am in broad agreement with our correspondent. From a liturgical point of view, only the blessing of the wreath on the first Sunday of Advent is included among those that may be used at Mass. This rite has received the approval of the Holy See for those countries that requested its inclusion in their translation and adaptation of the Book of Blessings. It is not found in the original Latin benedictional.

The multitude of other rites and ceremonies that have grown up around the lighting of the wreath are mostly geared to family celebrations. These may be profitably used in church but outside of Mass. For example, it is possible to organize a prayer service before the Saturday evening Mass.

If, however, there is no ceremony outside of Mass to light the candles on Sundays 2, 3 and 4 of Advent, I think that it is legitimate for the priest to do so at the very beginning of the first Mass of the corresponding Sunday (or Saturday evening) with no added rituals or texts. For example, after genuflecting toward the tabernacle or bowing toward the altar, the celebrant could simply light a taper from an earlier candle and, saying nothing, use this to light the next candle. He could then go to kiss the altar and continue Mass as normal. The sacristan would light the wreath candles before the celebration of later Masses.

Article: Teaching Moments on Sexuality

JANET E. SMITH

On several occasions, Catholic parents have approached me about how to talk to their heterosexual teenagers about homosexuality. Many teenagers are very accepting of the homosexual orientation; they think it is just as natural as a heterosexual orientation.

They think that permitting homosexual "marriages" is a matter of civil rights, that sexual orientation is like skin color: It is wrong to use either to discriminate against people. And, being teenagers, they are very sure that they are right.

I believe the willingness to approve of homosexual unions derives from two sources: a faulty understanding of sexuality and compassion for those who are attracted sexually to members of their own sex.

It is very difficult for anyone in our culture, let alone teenagers, to have a correct view of sexuality. It is a rare TV show or movie that does not feature some form of sexual immorality as perfectly acceptable. Homosexual relations are now featured regularly on TV and in film – and always with approval. When young people are inundated with such impressions, it is very difficult for them to believe that sexual intercourse is moral only between heterosexuals who are married. If heterosexuals can engage in non-procreative, uncommitted sex, why can't those with homosexual appetites? And why should we forbid marriage to them if they believe making a lifetime commitment is fitting for the love they feel for each other? (And this at a time when more and more heterosexuals are claiming that marriage is not necessary for expressing a lifetime commitment?! It is hard not to think that the clamor for same-sex unions is more about acceptance than about marriage licenses.)

With the ubiquity of media attention given to same-sex unions, parents will not lack teaching moments. Setting the stage is a good idea. Assure your teenagers that you think that being ordered in respect to sexuality is difficult for everyone; indeed, in our culture, most heterosexuals are out-of-control sexually. Tell them you would be as reluctant to allow a cohabiting couple to share a bedroom in your home as you would be to allow a homosexual couple to do so. But that, generally, both would be welcome at your dinner table. Mention that you appreciate the dignity and gifts of all human beings; they are all beloved children of God.

Inform them how the acceptance of homosexual relations is relatively new and that there has been a concerted campaign by the media to mainstream acceptance of homosexuality. Call teens' attention to the fact that few people know many of the facts about homosexuality. Although the causes of a homosexual orientation are various, it is well established that many males who experience homosexual attractions were abused sexually by males or felt rejected by their fathers. Many lesbians were abused by males and no longer trust males. If one's desire for sexual intimacy with a same-sex partner can be traced to abuse or the perception of rejection, how natural and healthy can it be?

Although heterosexuals have increased their propensity for having multiple sexual partners, the average homosexual male has hundreds of partners in his lifetime – and a significant number with anonymous partners; they are looking not so much for "Mr. Right" as "Mr. Right Now." Fidelity among gays is almost nonexistent; when they say they have been faithful to their partner, they generally mean they have not brought another partner home, but will readily admit to having had other sexual partners. (See "An Open Secret: The Truth About Male Homosexuals" by Joseph Nicolosi online.) Indeed, Dan Savage, a gay advice columnist, recommends that heterosexuals should learn from what he calls the "American gay lifestyle," which includes pornography, fetishes and "flexibility" in regard to fidelity.

Although heterosexuals have increased their propensity for having multiple sexual partners, the average homosexual male has hundreds of partners in his lifetime – and a significant number with anonymous partners; they are looking not so much for "Mr. Right" as "Mr. Right Now."

Much of the activity in which gays engage, unfortunately, can only be judged to be degrading. It is even unpleasant to discuss explicitly what homosexuals do sexually with each other, but that information, again, shows how unnatural the act is; lesbians must use artificial devices and males must violate bodily parts meant for other purposes (hence the huge incidence of anal cancer). Even such indirect descriptions seem to violate discretion, but failure to deal with the facts of reality is very helpful to those who want to present the reality as something that it is not. While "gay pride" parades are not typical of homosexual behavior, a quick look at the pictures of such parades will give a flavor of what the "gay lifestyle" celebrates.

For good resources about the facts of homosexuality, direct teenagers to the websites for Courage (a support group for homosexuals trying to live a chaste life) and NARTH (National Association of Research and Therapy of Homosexuality) and/or hand them the pamphlet "Homosexuality and Hope" available from the Catholic Medical Association or the Our Sunday Visitor pamphlet "What the Church Teaches: Same-Sex Marriage." In fact, you might donate to such organizations as NARTH or Courage to show your commitment to assisting those with same-sex attractions.

Another major reason for the approval of homosexual unions is compassion. Many, if not most, persons with homosexual appetites seem to fear that if they are not permitted to be in homosexual unions they will live lives of miserable, debilitating loneliness. And we must admit that until they learn techniques of healthy relationships, their fears are not completely unfounded. Those with homosexual appetites seem to have a huge relationship wound in their being. They have not received the affirmation of their biological gender that they needed or are wounded in other ways, which drives them to seek intimacy with a person of the same sex, intimacy that becomes sexualized.

I think many of those who experience homosexual appetites have trouble having normal relationships with heterosexual males and females. Many gays report feeling like outsiders around heterosexual males and a sense of longing to be just one of the guys. Nor do they feel normal around females. The more effeminate might tend to think they are "one of the girls," but they know better. I believe the equivalent is true for lesbians; they, too, feel inferior around heterosexual women and are not "one of the guys," no matter how masculine they feel and act.

They should try to learn to express their disapproval of homosexual relations with sensitivity and clarity (just as they need to learn to express disapproval for fornication and pornography), while at the same time maintaining respect for those who engage in such activity.

I think we have to recognize that the homosexual orientation is a particularly heavy cross. It is not easy to try to give those who experience homosexual appetites the affirmation they need without appearing to approve of their choices in respect to their sexual behavior. Yet that is the approval that they seem to insist upon in order to feel affirmed. We need to affirm them as beloved children of God, while at the same time calling them to reject the homosexual lifestyle; loving them in their dignity, as Jesus did with the woman caught in adultery, while inviting them to abandon their homosexual lifestyle. (We should do the equivalent for heterosexual friends who are fornicating, using pornography, etc.)

Teenagers have big hearts and a strong sense of justice. We should invite our teens to be leaders in showing loving respect to other teens manifesting a homosexual orientation. While making their objection to homosexual actions clear, they should rebuke those who mock homosexual kids and make sure they involve them in social activities. They should try to learn to express their disapproval of homosexual relations with sensitivity and clarity (just as they need to learn to express disapproval for fornication and pornography), while at the same time maintaining respect for those who engage in such activity. We need to let those who experience same-sex attractions know we love them and are sorry for the suffering they experience. They need our friendship, our involvement and our prayers.

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ACKNOWLEDGEMENT

Janet E. Smith. "Teaching Moments on Sexuality." National Catholic Register(November 23, 2011).

This article is reprinted with permission from National Catholic Register. To subscribe to the National Catholic Register call 1-800-421-3230.

THE AUTHOR

Janet E. Smith holds the Father Michael J. McGivney Chair of Life Ethics at Sacred Heart Major Seminary in Detroit. She is the author of Life Issues, Medical Choices: Questions and Answers for Catholics, The Right to Privacy (Bioethics & Culture), Humanae Vitae: A Generation Laterand the editor of Why Humanae Vitae Was Right. She has published many articles on ethical and bioethics issues. She has taught at the University of Notre Dame and the University of Dallas. Prof. Smith has received the Haggar Teaching Award from the University of Dallas, the Prolife Person of the Year from the Diocese of Dallas, and the Cardinal Wright Award from the Fellowship of Catholic Scholars. She is serving a second term as a consultor to the Pontifical Council on the Family. Over a million copies of her talk, "Contraception: Why Not" have been distributed. Visit Janet Smith's web page here. See Janet Smith's audio tapes and writing here. Janet Smith is on the Advisory Board of the Catholic Education Resource Center.

Copyright © 2011 National Catholic Register

Article: Bringing Christ to the Clinic

FATHER TADEUSZ PACHOLCZYK

A Catholic physician once related to me a powerful story about one of his patients, who had just received a diagnosis of advanced, metastatic cancer and had a relatively short time left to live.

The patient mentioned to the doctor that he was Catholic but had drifted away from the Church and no longer practiced. A short time after sharing the diagnosis, the doctor returned to the man's hospital room together with a priest, asking whether he would like to talk with him. The man became upset and threw them both out of the room, saying to his doctor, "Don't ever do that again!"

Over the next few weeks as his condition worsened, the doctor worked tirelessly with the patient, addressing his medical and pain management needs. He became closer to him each day, and spoke with him about a range of topics. A relationship of trust began to grow and develop.

When the patient's condition took a sharp turn for the worse, the physician knew the end was approaching. Once again he came to the door of the patient's room accompanied by a priest and stood there for a moment. The patient caught the doctor's eye, and with a glimmer in his own, said rather cryptically, "Oh, what the heck, he probably knows me better than you do, so send him in here."

The priest didn't come out of the room for over an hour. The man ended up going to confession and receiving the last sacraments. Ninety minutes after the priest departed, the man passed on to the Lord.

It might seem bold that the physician brought the priest to the room initially without first inquiring whether the patient had wanted a visit from the priest. Yet it was clearly out of concern for the patient's spiritual needs that he "erred" on the side of taking that risk. That same personal concern, bolstered by a stronger relationship with the patient, led him to try a second time, making it possible for the man to receive the sacraments and make his peace with God. The physician's boldness and unflagging concern for his patient played an important role in bringing Christ into a situation where His healing graces were needed, where even the priest alone probably could not have succeeded.

A few months ago, a physician in Florida told me a similar story from his own experience. A young man who had been found unconscious from a suspected drug overdose was admitted to the ICU. He was not brain dead, but his neurologic exam was poor, and death was imminent. His parents and sister were at the hospital that Sunday morning when it looked like he would die in the next hour or so. The physician explained the situation and then asked if they had any spiritual needs he could help them with. The father and mother indicated they were both Catholic, but they had never had the children baptized, saying, "I thought they should make their own decision." The doctor inquired if they would like their son to be baptized. They nodded yes, even though their daughter didn't agree.

The physician later commented: "Hopefully the patient was disposed to receive the sacrament. I believe his parents were comforted by their decision, and rightfully so. They had probably just requested the most important event in their son's existence."

The doctor placed a call to the hospital's Spiritual Services but couldn't reach anyone. He tried calling two local parishes but the priests were saying Mass. Finally he called a retired housebound priest he knew and asked him how to proceed. The priest instructed the physician to baptize the patient conditionally.

When the physician returned, the father spontaneously restated that he would like his son baptized. With the nurse and the parents at bedside, the physician took some tap water into his hand and poured it over the patient's forehead while saying, "I baptize you conditionally in the name of the Father, and of the Son, and of the Holy Spirit." The patient died within the hour. The physician later commented: "Hopefully the patient was disposed to receive the sacrament. I believe his parents were comforted by their decision, and rightfully so. They had probably just requested the most important event in their son's existence."

Some Catholic health care workers may take a largely hands-off approach when it comes to addressing the spiritual needs of their patients. The physician or nurse may feel such spiritual concerns are not really their purview or concern. Yet close collaboration between Catholic medical professionals and clergy is critical to effectively address the needs of patients approaching death. Even when a priest may not be available, physicians and nurses often will have opportunities to serve as unique conduits of God's grace, if they are willing to be courageous, take some risks, and bring Christ into the clinic.

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ACKNOWLEDGEMENT

Rev. Tadeusz Pacholczyk. "Bringing Christ to the Clinic." Making Sense Out of Bioethics (August, 2011).

Father Tad Pacholczyk writes a monthly column, Making Sense out of Bioethics, which appears in various diocesan newspapers across the country. This article is reprinted with permission of the author, Rev. Tadeusz Pacholczyk, Ph.D.

The National Catholic Bioethics Center (NCBC) has a long history of addressing ethical issues in the life sciences and medicine. Established in 1972, the Center is engaged in education, research, consultation, and publishing to promote and safeguard the dignity of the human person in health care and the life sciences. The Center is unique among bioethics organizations in that its message derives from the official teaching of the Catholic Church: drawing on the unique Catholic moral tradition that acknowledges the unity of faith and reason and builds on the solid foundation of natural law.

The Center publishes two journals (Ethics & Medics andThe National Catholic Bioethics Quarterly) and at leastone book annually on issues such as physician-assisted suicide, abortion, cloning, and embryonic stem cell research. Educational programs include the National Catholic Certification Program in Health Care Ethics and a variety of seminars and other events.

Inspired by the harmony of faith and reason, the Quarterly unites faith in Christ to reasoned and rigorous reflection upon the findings of the empirical and experimental sciences. While the Quarterly is committed to publishing material that is consonant with the magisterium of the Catholic Church, it remains open to other faiths and to secular viewpoints in the spirit of informed dialogue.

THE AUTHOR

Rev. Tadeusz Pacholczyk, Ph.D. earned his doctorate in neuroscience from Yale and did post-doctoral work at Harvard. He is a priest of the diocese of Fall River, MA, and serves as the Director of Education at The National Catholic Bioethics Center in Philadelphia. Seewww.ncbcenter.org. Father Tadeusz Pacholczyk is a member of the advisory board of the Catholic Education Resource Center.

Copyright © 2010 Rev. Tadeusz Pacholczyk, Ph.D.