All posts by Fr. Matthew P. Schneider, LC

Fr Matthew P. Schneider, LC is a religious priest with the Legionaries of Christ who focuses on youth ministry. After 2 years of engineering, he entered religious life in 2001, made final vows in 2009 and was ordained in 2013. His twitter bio (which 33,000 people follow) begins: “I ♥ Jesus. Jesus ♥ us. I want to help you experience him & become his apostle.” Currently he lives in the DC metro area and spend his time studying, writing, and helping out his community and their retreat center.

5 Good Changes the Synod Could Make

Questions such as communion for the divorced and remarried, female deacons, and acceptance of homosexual relationships have dominated the media discussion about the Synod that began earlier this month. Instead of adding volume to those debates, I want to point out a few positive things we can pray come out of the synod. The synod may not touch on each of these, but we can all reflect on them to deepen our own understanding, which in turn helps the Church.

A deeper understanding of the Mass without Communion

 

Mass is not just so you get Communion! For hundreds of years, the majority of Catholics did not receive Communion most Sundays of the year but were expected at Mass. The Eucharistic celebration is a re-presentation of Jesus’ death and resurrection. Communion perfects this by uniting us to Jesus, but the Mass has value even if you don’t receive Communion. Being present at the death and resurrection is one of the most wonderful things we can do.

Before we even consider Communion for the divorced and remarried, we have to reflect on the value of Mass without Communion – both as a whole Church and with each individual couple.

Many people, at least in Canada and the USA, think that they cannot participate in Mass without receiving Communion. This is false. Communion perfects one’s participation in the Mass, but one can participate without receiving Communion.

I remember the difficulty of explaining to a non-Catholic child at a Catholic high school what value there was for him to show up at Mass with his class. I understood the reasons, but I still had  difficulty in communicating it clearly. A reflection by the Church on this point would help us all be able to explain this aspect of our faith better.

 

A deeper reflection on single life, especially those called to non-consecrated chastity

 

We have told single people clearly that they need to live the chaste life. However, there is more than chastity. How can their friendships have meaning? How can they serve? What are they called to as single people? What gifts can they offer the Church?

We need to reflect on those who don’t choose singleness, at least directly or initially. We have had a lot of reflection in the Church on those who consecrate their singleness to God — priests, religious and the like — but not much on other single people.

A single layperson can do a lot to build up Christ’s kingdom in ways married people can’t. There is a pragmatic level I think most can agree on: since single people don’t have kids to raise, they generally have more free time. However, I have a sense of a deeper spiritual significance. Unfortunately, I can’t concisely and clearly indicate what this is. I hope that some reflection on this, either inside the synod or outside of it, can help us all express the significance better.

The ones who’ve gotten the most press regarding this reflection are those with same-sex-attraction, but I think it also applies to many others. For example, someone might dedicate themselves so fully to a cause – anything from the pro-life movement to extending our knowledge in some scientific field – that they don’t have much time to date. Another might simply have bad luck in trying to find the right person. Spiritual Friendship has started to pursue this reflection, at least for those with same-sex-attraction, although I’m not sure of every reflection they make. Reflecting more online casino on non-consecrated singleness will help these people be stronger members of the Church.

 

Supporting Francis’s initiative to improve the marriage annulment process

 

Last month, Pope Francis published some norms to simplify the annulment process. I hope these changes help people in this difficult situation and that the synod fathers concur. The rules put forward by Pope Francis might have seemed technical but some of them will have positive impact quite quickly. For example, a friend was telling me about someone who has been waiting 11 years for an annulment because their ex-spouse lives in Russia and the Russian tribunal won’t act. With the new norms, the tribunal here can act without the Russian tribunal because one of the parties currently lives here (before these norms, a tribunal would need to certify other tribunals that could have jurisdiction didn’t want the case before proceeding).

I think we can point to some positive points of the annulment process. For example, John W. Miller wrote in the Wall Street Journal: “The annulment … involves facing what happened, not denying it, and the process includes helping you avoid failing relationship patterns in the future… In my entire experience of getting divorced, the church dissolution was the only time someone asked me that raw and caring question: What really happened?” For him, the annulment process helped resolve issues from his marriage and divorce.

 

Support faith-filled families

 

Cardinal Dolan blogged about the need for us to support “those who, relying on God’s grace and mercy, strive for virtue and fidelity.” He also referred to those who give up careers to take care of their kids. These families may not be perfect but represent the ideal we hope that other families strive for. If we want to strengthen families, we need to support these families. At times we can fall into the danger of reaching out to each marginalized group that we forget those in the center. Once we support these families we can often use them as an example for other families that the ideal is possible.

Centering on such families helps us also show that divorce can be avoided and having more than two kids doesn’t make you certifiably crazy. Without witnesses to the Church’s teaching on marriage, few people today will accept that teaching.

 

Explain the value of commitment to young people

 

Today, the percentage of young people getting married is dropping more and more. Our culture has stopped valuing commitment at all. This can also be seen from a drop in religious life and commitment to the priesthood. I think it would be great to reflect on the value of committing your life to another: whether that other is another person or God himself. Hopefully the synod can help us get away from a temporary culture.

Lack of commitment destroys the family. A family is made by a stable couple that is  fully committing to each other in marriage. Even long-term cohabitation is not stable because at any moment, either one can leave.

The questions dealt with here will be almost prerequisite questions: Why commit? What value does commitment add? Can commitment last a lifetime? Why commit to another person or to God in a vocation? In the past, these questions were presupposed, but they are often not today. The younger generation has certain values it can teach us but it struggles in this area.

Conclusion

This list is obviously not exhaustive. To a certain extent I’ve presented areas I know we can reflect on and improve without certainty on the best route for improvement. I felt that the proposals getting most media airtime either change doctrine or dangerously bordered on doing so. Instead these are five areas that the Church has a general teaching on, but where there is still a large area open for further reflection. All of these improvements begin in reflection and theory but have a concrete and practical application to help the family or those around the family (such as single people). Whether the synod talks about these or not, each of us can reflect on them more deeply and hopefully improve the Church’s pastoral practice.

The Subjective Side of Vocations

In recent years there have been a number of great initiatives to promote vocations. They show young priests happy with their priesthood, they show the joy of celebrating the sacraments and preaching, and they point out how important priests are to others. Then you have communities making brochures about their apostolates and spirit.

These are all good but they all remain objective. They are like listings on a dating site where they show the person’s job, hobbies, and height. Nobody marries someone just because they’re an engineer and 6’3”. They marry them because they fall in love. What is so often missing in vocation work is this subjective side of the vocation.

This was my experience. I didn’t look into a bunch of different forms of religious life. I felt a call to the priesthood, knew some people involved with Regnum Christi and so immediately thought of the Legion. (The Legion of Christ is part of Regnum Christi but most Regnum Christi members, including those I knew beforehand, are lay people.) So I visited the Legion’s seminary and I fell in love with the Legion. Period.

Back when I was discerning you could fill out one form and 15 communities would send you their promotional material. I sent it and it didn’t help me much. I’m sure it can help some like eHarmony and CatholicMatch help some couples find each other. But after you’ve gotten the listing, you still need to fall in love.

A religious vocation is a fulfilling life. Yet being a cog in God’s plan of salvation alone doesn’t seem so fulfilling. No! Love makes it fulfilling: the love we have for God, for our specific community and for all our brothers and sisters in Christ.

Some think that the solution to the vocation crisis is a return to the good old days. They weren’t as good as we imagine. There were vocations, but often the sisters were there to get free teachers or nurses, and the priests were there to celebrate more masses so everyone’s mass intentions would be fulfilled. Often – but far from always – these religious lacked a subjective element. Our culture’s current subjective turn makes this even less attractive today than it was back then.

In the same way, we can’t promote vocations by blindly picking who we think are the best candidates based on their qualities. I could name at least a dozen before I entered or as a novice who looked like they had better qualities to be a religious and a priest than I did, but who are neither priests nor religious now.

In my work as a religious brother, I helped several enter the seminary (and probably at least one this year – please pray for them). What I have found is that those we think have the ideal qualities are often not called but others fall in love with this life because they are called to it.

Vocations are about love first, and second about what you do. Unless you fall in love with your vocation, you won’t be fulfilled in it.