Women's Colllaboration

By: Dr. Greg Bottaro

women group

On the train this morning on the way into the office there was  a female conductor.   I’ve traveled with a female conductor on a train once before, and both times ended the same way.   On the intercom as we reached our destination, the conductor concluded her comments with, “have a great day everyone, and thank you crew for your work.”   The only two times the conductor thanked the crew in the past two months were the two times the conductor was female — and they were different females.

This week’s female superpower follows from empathy, which  we covered last week.   What we are talking about this week is  collaboration, which is a natural consequence of understanding and feeling the feelings of other people.

A 2011  Harvard Business Review  article reported a study that tested the intelligence of groups working together in areas of brainstorming, decision making, and problem solving.   Individual IQ scores were also tested, but as it turned out, they did not have an effect on the overall ratings of the groups’ intelligence.   Even though a person might have had a higher IQ, his or her ultimate performance on the group assessment depended on if there were more men or women in the group.   The more women in the group, the higher the group’s score.

Cohen, cited in the last article, theorized that men and women work differently in groups.   Men search for underlying rules that govern how a system behaves, and then try to predict certain outcomes.   Women, using their strength of empathy, attempt to identify what others are thinking and feeling, and therefore respond appropriately.   They are more concerned with the emotional cohesion in the group and therefore pick up on more information contained in the other members of the group.   Men are prone to be less aware of the others in the group as they are more focused on the problem solving aspect.

This distinction is not to say that men don’t care about the feelings of others.    Women simply have more brainpower devoted to perceiving what others are thinking and feeling.   Therefore, they have more brainpower available to accommodate the needs of members in a group.   This greater capacity can lead to greater group cohesion, helping a group to reach its goals more efficiently.

Sociologists have known this for years, long before it was possible to look into the brain.   Behavioral differences have long been studied between men and women, boys and girls.   Cross cultural studies have shown that around the world, little boys tend to try to figure out how things work and little girls tend to want togetherness.   When given toy blocks, little boys will competitively try to build the tallest or longest construction, while little girls will make circles in which all can play together.   All of this points to the idea that women can make better leaders in many situations, and are certainly always a significantly important part of any team.

I want to step aside from the science for a moment to respond to some of the criticism  to this series thus far.   Some people feel that these differences are arbitrary and unimportant, or merely conjecture.   While much of feminism strives to prove that women can be just as good as men, we need an entirely different appreciation for women as  women.    It’s become very unpopular to speak about gender differences.   I don’t think diversity means that everyone should be viewed the same.   Same respect? Yes.   The human person deserves the highest respect possible, but not because we are all the same.   If society was, and is in many ways, a male dominated system, I think it is a very weak argument for women to say, “we can do just as good as men can.” Male domination has convinced society that the part women play is not as important as man’s.  First of all domination is not something to strive for, and second of all women contribute something entirely different than men to every aspect of life.   This includes marriage, family and the home, the neighborhood, business and the economy, government, and the society in general. From philosophy to art to science and everything in between, women have something unique and important to contribute, precisely because they are women and not men.

Pope Francis recently spoke about our lack of appreciation of women.   He said, “The role of women doesn’t end just with being a mother and with housework  … we don’t yet have a truly deep theology of women in the church. We talk about whether they can do this or that, can they be altar boys, can they be lectors, about a woman as president of [an organization], but we don’t have a deep theology of women in the church.”   Even in the Church’s theology, according to Pope Francis, we need to move away from a “woman can do what a man can do” mentality to explore what makes a woman unique and important and beautiful for being a woman and  not  a man.

As long as the feminist argument is reduced to “we are just as good as men are,” feminism is losing.   In order to make the real argument for real feminism — an argument that shouldn’t have to be made in the first place — we need to understand precisely how men and women are different.   In our diversity we have complementarity, and complementarity necessitates mutual respect and admiration between the sexes.

This specific trait of empathy-based collaboration  is an excellent example of something that women are typically better equipped for than men, and a very compelling reason to afford equal treatment, equal respect, and equal opportunity in the workplace.   Maybe even preferential treatment when team cohesion and collaboration is at stake.  And as far as train conductors, women make for a much more enjoyable trip.

Credit to Dr. Greg Bottaro of CatholicExchange.

 

Scientist Priests & the Thanks the World Owes Them

By: Fr. George W. Rutler

priest

A rich experience in my life was knowing Father Stanley Jaki,  the Benedictine priest and physicist who did much to explain the dependency of modern physical science on Christianity’s perception of the universe. He received the Templeton Prize, a monetary award larger than a Nobel Prize, for explaining how the scientific method issues from the Judeo-Christian concept of a benign and ordered universe.

While priests are dedicated to theology as the “queen of sciences,” some of them have contributed to the material sciences as well. Some days ago Google rightly honored Nicholas Steno whose research in stratigraphy earned him the sobriquet “Father of Geology.” Google did not mention that he was a convert to Catholicism in 1667 and only ceased his research due to pastoral obligations when he became a bishop in 1677. His scientific achievements were not as important as his heroic virtue, for which Pope John Paul II beatified him in 1988.

The scientific lobe of my brain is lax, and buttoning my cassock is a complex challenge,  but I enjoy thinking of my fellows in the priestly fraternity who advanced our knowledge of God’s creation. As a student, I practiced the piano on the site where the Franciscan Roger Bacon,  Doctor Mirabilis  – “Wonderful Teacher,” explored mathematics, optics and astronomy in the thirteenth century. His own teacher is thought to have been Robert Grosseteste, Bishop of Lincoln who gave the basic structure for scientific experimentation. In the sixteenth century, Ignazio Danti, an Italian bishop, made discoveries in engineering, cartography, hydraulics and astronomy. On his heels came a French priest, Marin Mersenne, a friend and fellow student of Descartes. He pioneered attempts at a formula representing all prime numbers and established an international scientific congress. His contemporary, Father Jean-Felix Picard, is known as The Father of Modern Astronomy and was the first to measure accurately the size of our planet.

The nineteenth-century Augustinian abbot  Gregor Mendel fathered modern genetics, discovering dominant and recessive genes as a high-school teacher. His contemporary, a missionary priest named Armand David, specialized in zoology, botany, geology and paleontology in China where he discovered, among other things, the Giant Panda. An American son of Belgian immigrants, Father Julius Nieuwland, invented the first synthetic rubber material by first polymerizing acetylene into divinylacetylene. Belgian native Father Georges Lemaitre proposed the Big Bang Theory which he called the First Atomic Moment, and influenced Einstein. Still living is Father Michal Heller of Poland, whose research in general relativity theory and quantum mechanics was recognized, like Father Jaki’s, with a Templeton Prize.

The liturgical season of Ordinary Time witnesses to the creation  ordered by our Creator, the Father of all thought: “Before I formed you in the womb I knew you; and before you came forth out of the womb, I sanctified you” (Jeremiah 1:5).

Credit to Fr.  George W. Rutler of CatholicExchange.

My Son, Jacob Popcak, In the News

For his presentation at the recent Theology of the Body Congress.

Jacob Popcak, a student at the Franciscan University of Steubenville, Ohio, led a group discussion on “How to Start a TOB Organization on Campus.”

“People have wounds. We’re all dealing with similar hurts. Our culture has done a number on everybody both in and outside of the church. Theology of the body is not a mandate, it’s not a get fixed quick solution,” Popcak told CNS in an interview afterward. “It’s the redeeming grace of God saying, ‘Hey, I love every part of you, your body and your soul, your mind and your heart, the desires you love and the desires you’re ashamed of — all of it. And I want to use it for not only my glory, not only your glory, but also for the glory of everyone else on earth and everything that you love.'”“It’s a cosmic love that’s beautifully and practically applied,” Popcak said.

Students and campus ministers, both those new to the theology and those experienced in spreading its message on campus, joined the discussion. Popcak, who leads Franciscan University’s theology of the body organization, offered insights and suggestions to participants.

The biggest virtue needed to bring the theology into campus ministry, Popcak said, is humility.

“Approach it with humility. Really study it. Know enough that you can start living your life according to it — change yourself according to reading it. Once you have done that, be brave, be not afraid; go out and start talking to people — not about what it is but why you love it. Share that love with people and that love and joy will be infectious.”

Ultimately, Popcak encouraged students to keep the leadership of their groups small so they can do big things. Referencing St. Paul, he said, “You can do this stuff because God wants you to. The church was not built on the backs of people who did tiny, measly little things. Do whatever you’re doing to the utmost degree and if God doesn’t like that, he’ll knock you off your horse and make you do something else to the utmost degree.”  READ MORE

My Son, Jacob Popcak, In the News

Finding Mr. or Mrs. "Right"

It can be very frustrating and confusing when trying to find a soulmate. Lisa Popcak, co-author of “Just Married: The Catholic Guild to Surviving and Thriving in the First 5 Years of Marriage,” explains that if we first give our hearts to God then he will fulfill every desire of our hearts for the perfect spouse.

Theology of the Body Congress A Huge Success

Lisa and I just returned from Philadelphia and the Theology of the Body Congress where we presented a seminar on Capturing Your Child’s Heart Through the Theology of the Body.  In addition, I participated in a panel discussion on Natural Family Planning and the Theology of the Body and our son, Jacob, led a round-table discussion on Theology of the Body at College:  Promoting TOB on Campus.    The Congress was a tremendous success and our contributions were terrifically well-received.   We’re so grateful to have spent last week with so many other people who have committed their lives and ministries to promoting Pope St John Paul the Great’s vision for life and love and how God desires to use our relationships to bring Christ to the world.

After two full days of teaching, practical application, and inspiration on the Theology of the Body, the 2014 International Theology of the Body Congress officially closed on Friday, July 11.  The Congress was sponsored by the Theology of the Body Institute, whose mission is to promote Pope Saint John Paul II’s important teaching on the divine meaning of the human body.

Over 700 people from 12 countries and 40 states attended the Congress.  They represented 50 dioceses in the United States and 60 individual ministries and apostolates. The total also included more than 120 priests, religious and seminarians. “That diversity tells me that this is more than a conference, it’s more than even a beautiful symposium of delving into the teachings,” said Damon Owens, Executive Director of the Theology of the Body Institute.  “This Congress is really accomplishing what it was created for, and that is to convene representatives who are invested in Theology of the body in their own unique way, coming together and learning how together how we can move the teaching forward as well as integrate better into the culture today.” 

Owens delivered the final keynote encouraging those who attended the Congress to take the “communio,” or communion, they experienced with one another to “missio,” the mission of being sent out as an ambassador for the teachings of the Theology of the Body. The Theology of the Body Institute is celebrating ten years of promoting Theology of the Body as a direct answer to the pervasive misunderstanding and misuse of human sexuality in modern culture.  As the Institute’s Board Chair, David Savage looks to the future. “We’re blessed and humbled that the mission continues to resonate in people’s hearts,” commented Savage.  “We’re hoping that in the next ten years it will be recognized as an even bigger gift from St. John Paul II to the Church.”

The Power of Matrimony

By: Francine & Byron Pirola

marriage

The power of Matrimony for renewing the Church and society rests in the very nature of the sacrament. Matrimony is the vocational sacrament within which the vast majority of adult Catholics live, and yet its capacity for teaching, renewing and leading the Church is largely overlooked.

All Sacraments reveal and witness to a dimension of God and our relationship with him. Matrimony witnesses in a very concrete way to the passionate, intimate love of Jesus for his bride, the Church. St Paul, in his letter to the Ephesians (5:21-33) spells it out very clearly. After describing how husbands are to love their wives in imitation of Christ, and wives are to regard their husbands as they regard the Lord, he quotes Genesis: ‘“For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh”. This is a great mystery, and I am applying to Christ and the church.’ (Eph 5:31-32).

In commenting on this passage of St Paul’s, Pope John Paul II noted that the Sacrament of Matrimony had a ‘bidirectional’ nature. “As one can see, this [spousal] analogy works in two directions. While it allows us, on the one hand, to understand better the relationship of Christ with the Church, it permits us, on the other hand, to penetrate more deeply into the essence of marriage to which Christians are called.” (John Paul II, TOB 90:4) In other words, not only can couples look to the example of Christ to learn how to love each other well, they as a couple can teach the Church about how Christ loves the Church, and how we as his bride, are to respond to him.

Thus married couples are called to teach the Church about the nature of Christ’s love; through the example of their relationship, all married couples are called to be leaders, offering inspiration and prophetic witness in their parish communities.

Couples teach the Church that God’s love is as intimate as it is benevolent, and that his Kingdom is more relational, like a family, than legalistic. Like a passionately ‘in love’ couple, Jesus’ love for us is urgent, personal and intimate. He longs to be close to us, to be one with us, to be in communion. The ‘one flesh’ union of husband and wife is not just a physical joining of their bodies for brief and occasional moments. Nor is it their compensation for having to endure the difficulties of marriage and family life! No, their sexual union is a sacred gesture and is instrumental in what Pope John Paul II called ‘a communion of persons’ — the interpersonal communion of body and soul between two persons in a mutual self-gift.

The passionate married couple thus illuminates and images the Eucharistic communion — Jesus gives his body and sheds his blood in a total outpouring of love for his bride, the Church. When a couple make love, they too give their bodies and shed their blood (ie lay down their life in service) to each other in the image of Christ. And just as husband and wife become ‘one flesh’ in sexual communion, so also do we, the bride of Christ, become one flesh with Jesus in Eucharistic communion.

Sexual communion is a sacred rite; a deeply holy and sacramental act for the married couple. It is no accident that sexual union is considered essential to the establishment of the Sacrament of Matrimony when the couple marries. “In fact, the words themselves, ‘I take you as my wife/ as-my husband’ do not only refer to a determinate reality, but they can only be fulfilled by the copula conjugale (conjugal intercourse).” (John Paul II, TOB 103:2)

Married love is indeed a powerful witness and teacher. It images and makes real the profound mysteries of our faith and is thus worthy of contemplation and reverence.

Credit to  Francine & Byron Pirola and MarriageResourceCentre.

 

Pope John Paul II's Theology of the Body

By:  Anastasia M. Northrop

freddom

Freedom, truth, gift, communion, dignity, love, person, meaning: these are all themes which are continually found throughout the writings of Pope John Paul II. They were there even before he became Pope. As Cardinal Karol Wojtyla he was influential in the writing of several documents from Vatican II, not the least of which was Gaudium et Spes – the Pastoral Constitution on the Church in the Modern World – from which he never tires of quoting in his many encyclicals and apostolic letters.

“Man is the only creature on earth which God willed for itself, [and he] cannot fully find himself except through a sincere gift of himself.” (Gaudium et Spes 24)

How important it is to live our sexuality in a way which upholds and affirms the other person! Indeed, the true lover will never use another person or treat her as a means to an end.

We must first know the purpose of our existence and what we were created for if we are to live a fully meaningful life. Pope John Paul II explores the purpose of our existence in his Theology of the Body, which consists of 129 general Wednesday audiences delivered by him during the first five years of his pontificate.

Prior to his election as pope, John Paul II wrote a book, Love and Responsibility. In Love and Responsibility Karol Wojty a presents the Catholic Church’s teaching on love and sexuality in a way that makes sense to modern man.

Wojtyla stresses the dignity of the person and shows how important it is to live our sexuality in a way which upholds and affirms the other person. Indeed, the true lover will never use another person or treat her as a means to an end.

In his Theology of the Body John Paul II digs deep into the meaning of being a human person based on Scripture. As a person with a body and soul, made in the image and likeness of God, we find the meaning of life through finding out what it means to image God and what our bodies have to do with it.

We must first know the purpose of our existence and what we were created for if we are to live a fully meaningful life. Pope John Paul II explores the purpose of our existence in his Theology of the Body, which consists of 129 general Wednesday audiences delivered by him during the first  and make it his own, if he does not participate intimately in it.” (From the encyclical, Redemptor Hominis – “Redeemer of Man”)

The Human Body

What does the human body have to do with all of this? In a world which so often portrays the body as an object for one’s pleasure or as a machine which doesn’t have much to do with our spiritual side, John Paul II again seeks to present the truth as it is found in Scripture.

The body is not some little “add-on” to creation. Rather it is a vital part of who we are as human persons. Why? Because the physical body reveals the spiritual part of the person. For example, you can tell that someone is happy through the smile on his face. Happiness is not a physical, tangible, visible thing, so you need a physical sign to express it.

“Adam and Eve could see…they were called to  union and communion”

In the same way, Adam and Eve could see from the  difference in their physical bodies (remember that they were naked) that they were called to union and  communion — that they were called to LOVE, to give  themselves in a total gift to each other, both body and soul, in the most complete way possible for a human being, i.e. sexual union.

This physical union points to and expresses a deeper  spiritual union. In the same way that a smile is empty if one is not really happy, sexual union is empty without spiritual union. Not only does their physical communion point to an invisible communion between the man and woman, but it actually shows us that this love, this self-gift, is what we are called to, what we were created for.

John Paul II says that God created our bodies the way He did specifically to show us that we are called to love, that  five years of his pontificate.  Prior to his election as pope, John Paul II wrote a book, Love and Responsibility. In Love and Responsibility Karol Wojtyla presents the Catholic Church’s teaching on love and sexuality in a way that makes sense to modern man.

Wojtyla stresses the dignity of the person and shows how important it is to live our sexuality in a way which upholds and affirms the other person. Indeed, the true lover will never use another person or treat her as a means to an end.

In his Theology of the Body John Paul II digs deep into the meaning of being a human person based on Scripture. As a person with a body and soul, made in the image and likeness of God, we find the meaning of life through finding out what it means to image God and what our bodies have to do with it.

This physical union points to and expresses a deeper  spiritual union. In the same way that a smile is empty if  one is not really happy, sexual union is empty without  spiritual union. Not only does their physical communion  point to an invisible communion between the man and
woman, but it actually shows us that this love, this self-gift,  is what we are called to, what we were created for.

John Paul II says that God created our bodies the way He  did specifically to show us that we are called to love, that  our reason for existence is to love, to make a gift of  ourselves to others. He calls this the “nuptial (or spousal)  meaning of the body.”  He explains, “The human body includes right from the  beginning…the capacity of expressing love, that love in  which the person becomes a gift — and by means of this gift  — fulfills the meaning of his being and existence.” (TOB Jan 16,  1980) (This pope is not “down on sex”!)

“Through sexual union the body speaks a ‘language’  …this language must be spoken in truth” Perhaps even more surprisingly for some, John Paul II goes on to say that conjugal union itself is meant to be a sign of God’s desire for complete union with us (which is intimate, though not sexual). It is a sign of Christ’s love for his bride the Church.

Living the Theology of the Body

How crucial it is then, that couples live their relationships as they were intended to in order to accurately image to the world God’s eternal plan for mankind. St. Paul instructs, “Husbands, love your wives as Christ loved the Church and gave himself up for her…” He then refers back to the beginning, as Christ does in the Gospels and says, “‘For  this reason a man shall leave his father and mother and be joined to his wife and the two shall become one flesh.’ This is a great mystery, and I mean in reference to Christ and the Church.” (Eph. 5:25, 31-32)

John Paul II explains that through sexual union the body speaks a “language” and that this language must be spoken  in truth. Since the very nature of the conjugal act as designed  by God includes both the interpersonal union of the couple  as well as the potential for procreation, man and woman  cannot contracept their union without violating their dignity  as persons and the dignity of the conjugal act itself.

Because of his continual concern for what is truly worthy of  man, John Paul II uses the Theology of the Body to further  explain the reasons behind Pope Paul VI’s controversial encyclical on contraception, Humanae Vitae:  “Man and woman carry on in the language of the body that  dialogue which, according to Genesis 2:24,25, had its  beginning on the day of creation. This language of the body  is something more than mere sexual reaction. As authentic  language of the persons, it is subject to the demands of  truth, that is, to objective moral norms. Precisely on the  level of this language, man and woman reciprocally  express themselves in the most profound way possible to  them…Man and woman express themselves in the measure  of the whole truth of the human person.” (TOB Aug. 22, 1984)

“A Manner Truly Worthy of the Person”

If the procreative aspect of conjugal union is excluded, then  that truth of the person and of the act itself is destroyed.  On the outside it may look like the man and woman are  completely giving themselves to each other, but in reality  they are not since they refuse to accept everything about  the other, including his or her fertility. On the other hand,  exercising self-mastery and promoting respect for each  other and the conjugal act, couples are called to practice  responsible parenthood and in this way act in a manner  truly worthy of the person.

The other way of living out the self-gift to which each and  every human person is called is through the vocation of  celibacy. The celibate person shows the rest of the world  what we are ultimately called to and destined for in  heaven: complete union with God. Contrary to what many  people think, celibacy is not a repression of one’s sexuality.

Rather, celibate men and women are called to use their  sexual energy to make a gift of themselves to others in  different ways: in service, in evangelization and spiritual  parenthood, to name only a few.

John Paul II knows that living either calling is not easy. It  is not even possible without the grace of Christ’s  redemption. But, through the power of his death and  resurrection, living true purity of heart in relationships is  really possible, and not only possible, but necessary!
John Paul II is telling us we cannot let lust  weigh us down!

Christ does not condemn us but calls us to purity.  “[Man] is called precisely to that supreme value that is love.  He is called as a person in the truth of his humanity,  therefore also in the truth of his masculinity or femininity,  in the truth of his body. He is called in that truth which has  been his heritage from the beginning, the heritage of his  heart, which is deeper than the sinfulness inherited, deeper  than lust… The words of Christ, set in the whole reality of  creation and redemption, reactivate that deeper heritage  and give it real power in human life.” (TOB Oct. 29, 1980)

Christ appeals to our hearts and calls us to freely choose a  life that is in accord with our dignity as persons made in the  image and likeness of God! Only in living our true dignity
as men and women created in the image of God will we be  truly fulfilled, will we be happy in the deepest possible  sense, because this is the life that we were designed and  created to live from the beginning.

Credit to  Anastasia M. Northrop of MarriageResourceCenter.

 

God's Favorite Garden

By:  Br. Luke Hoyt, O.P.

garden

Sometimes I wonder: what makes a decorative garden “work”?

Running beneath all the landscaping techniques which escape the average viewer like myself, I think there’s one fundamental feature to aesthetic gardens that succeed: a good garden draws you in.  It beckons to you, inviting you to enter.

After all, this is why we make these gardens.  Far from serving any utility, we make them for the simple purpose of taking delight in them, for walking through them.

It just so happens that our God seems to be of a similar mind.  At the dawn of creation, right after forming man, the first thing he did was make a garden.  And then, in between his conversations with man, he strolled about in this garden “in the cool of the day,” delighting in it.  (Personally, I always picture God walking through a  Japanese  garden, along curved bridges over ponds and past lanterns beside rounded bushes….)

But this first garden is not our God’s favorite garden.

His favorite garden is the heart of the Virgin Mary.  And as with the first garden, he himself planted this garden of her heart and then walked in its midst.  For what is the Immaculate Conception but God’s creation of his finest garden?  And what is the Annunciation but God’s coming to stroll in the midst of that garden, finding it even more lovely than the first one?

And he doesn’t stop there.  He insists on making each of our hearts fertile places where he can come and labor, sculpting mulch beds, planting tree groves, shaping serpentine ponds — until our hearts are places he can delight in, where he can walk in the cool of the day.

Question, though: is it good news that God chooses to make our hearts fair gardens where he can walk about? Of course it’s good news, but what kind of good news?

It’s the kind of good news that should scare the heck out of us.

I mean, this is the LORD of Hosts.  This is the God who, when Moses asked his name, said that he is best named as I AM — pure, unadulterated, unqualified  Being.  This is the God concerning whom, when the Israelites saw him alighting on Mount Sinai, they told Moses, “You speak to us, and we will hear; but let not God speak to us, lest we die.”

And this Lord wants to sit down and make himself comfortable in  us?  Can you imagine what this God needs to do to make himself comfortable somewhere?  The kinds of gardens that this God fancies are places like the Virgin Mary’s heart — strong and deep enough to take on the suffering and death of the whole world and live to tell about it.  The kinds of flowers that this God likes are the kind that have the scent of that love and truth which can demolish kingdoms and push aside oceans.  When this God decides he’s made a garden nice enough to take a stroll in, it’s not because it looks like the kind of things we print on our get-well cards — it’s because it has, in an expression of C. S. Lewis, “beauties which pierce like swords or burn like cold iron.”

The degree of change that this demands in each of us is truly terrifying, and many of us are often in the act of running away from this fearsome and glorious Gardener.

But our God likes his gardens.  And if only we assent to leaving our gate open (at least a little!), he  will  come in.  And he will get to work.  And he will make our heart a garden where he, the LORD of Hosts, can walk in the cool of the day.

Credit to Br. Luke Hoyt, O.P. of CatholicExchange.  

 

Our Simple Mission

By: Michael Lavigne

broken cross

With that their eyes were opened and they recognized him, but he vanished from their sight.
Then they said to each other, “Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?” (Luke  24:31-32)

The  Emmaus story  is one of my favorite passages from the Gospels and I believe it is one of the more important stories. As with many other passages we can sometimes react to them from an emotive perspective — making our understanding of the passage more about feelings than hearing the lesson that is being presented to us or the challenge that is laid before us to embrace in our lives.

I have often used the Emmaus story to help to teach about the Mass. However, it is also a perfect example of how to live out Jesus’ call for us to “go and make disciples of all nations.(see  Matthew  28)” And Jesus, Himself, shows us how to do what He asks of us.

Here is, in simple terms, what he asks of us, in order to share His Good News:

Encounter Others

The first lesson is remembering that this is about encountering people one or two people at a time. Jesus, unrecognized by the disciples, simply begins to walk with them. This is vital in how we are to approach evangelization. Typically we want to wait for people to approach us — to come to the church — to express their interest in becoming Catholic or wanting to go deeper. But this is not reality. It is our responsibility to, with the guidance of the Holy Spirit, join people’s journeys, especially when they are walking in the wrong direction (heard a great point about this during the homily I heard at Mass — the two disciples were walking in the wrong direction, away from Jerusalem, when Jesus joined them). Evangelization requires intentionality — requires a cost — requires us to go out.

Listen

The second lesson is that it is important to listen to the stories of those we do encounter. We have a great story to share with them but in order for us to effectively do so we need to know what their journey has been like. I love how Jesus asks them “What are you talking about?” when he begins to walk with them. They are incredulous at this question — how could you not know what has happened in Jerusalem?!? And, yet, Jesus patiently asks again, “What things?” When you are blessed to have the opportunity to walk with someone you need to love them enough to hear from them before they hear from you.

Share the Good News

The third lesson is be prepared to share the Good News — our story of faith — with them. The emphasis is be prepared! Do you know our story? Do you know the basic Gospel message (kerygma) and are you prepared to share it effectively? Are you capable of offering apologetics (defense) regarding the Church’s teachings in a charitable, yet convincing manner? If not, then you, as a baptized Catholic — as a disciple — have the responsibility to study the faith so that you are ready to teach effectively. Jesus did not hesitate to challenge these two disciples (both of them should have known better after following Him for years…”Oh, how foolish you are!”), but took the time to reteach them all they had already heard through the lens of the victory of Easter. Each person we encounter will have different needs in regards to learning about the faith so be careful to avoid a one size fits all model.

Use Humor

This is a small lesson from the story that I believe often goes unnoticed. “As they approached the village to which they were going, he gave the impression that he was going on farther.” Jesus obviously knew that His teaching, especially in light of His Resurrection, was giving them hope and new life (He is God after all!) and that they would want to spend more time with Him. Yet He makes believe that He is going to keep moving along and they quickly move to invite Him to stay with them (of course as typical men they could not admit the real reason why they wanted Him to stay with them —  our hearts our burning within us so please stay with us. Instead they say it is getting dark out — we would hate to see you get hurt or something. Am I the only one who sees this as funny?). Jesus is playing with them and that is a great lesson. We need to be sure not to take ourselves too seriously. Use humor.

The Eucharist

Simple enough — bring people to Jesus’ Real Presence. Just as we, ourselves, need to be anchored in the Eucharist so to do the folks we are walking with need the opportunity to encounter Him at Mass, in Adoration, before the Tabernacle. For every Catholic true conversion will ultimately come about through sacramental grace and especially through falling in love with the Eucharistic Lord. So let Jesus, Himself, do what He promised to do — to be with us always! Invite those you are discipling to join you in attending Mass or spending a few minutes in Adoration. Teach them about this amazing and mysterious gift!

Evangelization, for many, is seen as a daunting task and in many ways it certainly is during these interesting days in our world. However, it is the Church’s mission — it is our mission. And we have a responsibility to answer the call. This is not optional for one who claims to be a disciple of Christ. As always, Christ does not leave us without an answer as to how we can do so. And for all the talks, trainings, books, blogs, etc on the issue of evangelization, it is simpler then we might think — it has been happening for over two thousand years with people from all walks of life. In simple terms: Encounter others; Listen to them; Share the Good News; Use humor; Bring them to Jesus in the Eucharist.

During this beautiful season of Easter I pray that all of us may recommit ourselves to the life-giving work of evangelization — to walking with others and helping them to fall in love with the Savior of the world.

Credit to  Michael Lavigne of CatholicExchange.