Dear St. Rita Parishioners,

            In the last note, I reflected on the pitfalls of the Tower of Babel approach that Pope Leo XIV highlights in Magnifica Humanitas, to ensure that we hear his language from a spiritual perspective and not simply through the lens of modern politics, global or American. In this note, I would like to delve into the Pope’s positive characterization of the rebuilding of the walls of Jerusalem in the Book of Nehemiah, Chapters 1 and 2. He says, “The narrative shows how the city is reborn, not through the initiative of one man, but through the shared responsibility of all: men, women, priests, artisans, heads of households and young people all play a part. It is an undertaking with God at the center, which rebuilds relationships before rebuilding with stones. Thus, ancient Jerusalem rediscovers a common language — not one of uniformity, but one of communion, namely the harmony that arises when all persons assume their own role and recognize that their strength comes from the Lord” (MH 8).

            In a world with over 8 billion people, the mission to motivate people to engage in shared responsibility for the good of the entire world is no small task. It’s hard enough to get myself to be motivated at every moment – how is it that I am supposed to motivate others? Indeed, when our beliefs about God and what is good are so different, how are we even sure we’re working towards the same goals? Therefore, the Pope’s language about rebuilding relationships before rebuilding with stones and finding a common language is important. In this endeavor, however, it is imperative, essential, and non-negotiable that the common language and rebuilt relationships we seek are rooted in the Truth who has a Name, Jesus Christ. Otherwise, we risk compromising Him, the One who refashioned – rebuilt – man himself through the Paschal Mystery. Any rebuilt city, if it is not to be tainted with the pride of the Tower of Babel, must, as a prerequisite, be imbued with Jesus Christ.

            The modern fear, even amongst believers, about this truth is that it will alienate other men and women of good will at the outset, because they’ll think we are selling something. In other words, they may think that our only goal is their conversion, whereas we won’t actually care about them. This fear, on the one hand, is likely rooted in how we find ourselves treated by the world around us – technology itself is often made to look like it’s good for you (so many apps are free, right?), when in reality it’s meant to enslave you, addict you, gather your data without you realizing it, and sell that data. You’ve become the product and a means to an end. Evangelization efforts, too, can certainly fall into this trap if it becomes a numbers game. Therefore, the proclamation of Jesus Christ must NOT be used as a means of personal gain, but He must be preached as the fulfillment of all of those desires that men seek to obtain by other means. Remember the words of Chesterton, “Even the man who walks into a brothel is looking for God.”

            If we are all looking for God, then, we must not be afraid to help others identify that desire and that need. This is no small task, because of many prejudices against religion and the Catholic Church and likewise because of the many failures of Her members in the last decades. Fortunately, the younger generation seems to be waking up and realizing that their fulfillment is not found in woke ideologies, where it’s more or less a “sin” NOT to be LGBTQIA+, etc. As that façade has been shattered by the reality of our humanity, they are looking for something solid, and it is to be found in the perennial Truth of Jesus Christ and the Church He Himself founded. For those who are not of the younger generation, however, we have to cut through layers of difficulties. This often means much patience, much risk of misunderstanding, much endurance, and of course, much charity. The Pope’s words, then, indicate that there is a place for men and women of good will who do not as yet know Christ. They have a desire, albeit clouded, for the good, and we can work together with them to seek that good. Of course, we hope that they will come to experience the joy and peace of knowing Jesus Christ, who is our highest Good.

            Here’s the rub, though. For people to want to get onboard with seeking these shared relationships and language of communion, they need to be convinced that these things are in fact good for them. If they are just means to an end, then I become a product. As John Paul II reminded the world often, “A person’s rightful due is to be treated as an object of love, not as an object for use” (Love and Responsibility). When we introduce them to Jesus who has loved us first, then they will discover that these things are in fact good.

            The Pope contrasts this shared approach with the “initiative of one man” approach. He clearly is opposing any totalitarian or domineering methods which exalt oneself. Rejecting tyranny is not the same as rejecting fatherhood, however. The father is one in whom responsibility has vested for the good of his children, and he must take initiative for their sake, even and often when they do not understand. This is not tyranny; it is charity. And, it is so that his children see the good, experience the good, desire the good, and live the good. This does not mean that a father removes all responsibility from his children (or his wife!). It means that he performs his role admirably, humbly, but with clarity and strength. Indeed, all fatherhood receives its name and its strength from God the Father (cf. Eph 3:15), and it cannot be rejected without rejecting God’s Fatherhood. It was God’s initiative to create, God’s initiative to redeem, and God’s initiative to invite and enable us to share in His creative and redemptive work. Therefore, do not confuse fatherhood with tyranny, because if we remove fatherhood, we pave the way for tyranny.

        And that tyranny can happen in two ways. The first is the traditional definition – a dictator, where the leader is totalitarian and a tyrant. The second is exemplified in Pope Benedict XVI’s language of the dictatorship of relativism. It is when the body, rather than the head, has a stranglehold on both head and body, and therefore on the path to truth. To combat this, the head cannot abdicate, and he indeed must be strong. The body, too, must be humble, but communicative, and serve to guide and prevent the head from falling into tyranny. This relationship of mutual love and support characterizes so much of human life, from political life to marriage to nearly any association we have. It also characterizes the Church, because Christ has established it thus.

In Christ,

Fr. Christensen