Category: Ask Fr. Leo

Answers to questions that people ask me from time to time.

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Ask Fr. Leo – Why does the priest wash his hands at the Offertory?

Hey, Church fans! No time to post the homily this week. You can get the gist in the bulletin at St. Elizabeth Ann Seton’s website by clicking here: https://www.akseas.net. This week you get my latest column in the North Star Catholic. Enjoy.

Dear Fr. Leo:

     Why does the priest wash his hands during the offertory of the Mass?  Is it a remembrance of Pontius Pilate washing his hands in front of the crowd?  – M

Dear M,

     At first glance it would look like it, but it really doesn’t have anything to do with Pontius Pilate at all. It does have a lot to do with the early liturgies of Church. The offertory is a very important part of the Mass. Let’s put it into the larger context so you can see where washing of the celebrant’s hands comes in. 

     Holy Mass is both a true sacrifice and a shared, ritual meal. In the Old Testament, if you were going to offer sacrifice, you need four things: An altar, a priest, an offering or victim, and a reason.

     The ritual varied a little based on the reason for sacrifice, but typically it began when you brought your offering before the priest, i.e., the first fruits of your harvest or of your flock. It had to be unblemished because you always offered God your first and your best. You couldn’t just offer the heifer with the broken leg because you were going to get rid of it anyway. Once the priest laid hands on the victim, it was dedicated to God and could not be used for any other reason.  The animal was then slaughtered and its blood was poured out or sprinkled on the altar in the proscribed manner. The front left quarter was given to the priest for his payment. Certain other parts were placed upon the live coals on the altar to be burnt as an offering pleasing to God. Then you took the rest home and held a big party or sacrificial banquet. Thus, sacrifice and sacred eating are inseparable.  You never have the sacrifice without the meal and you never have the meal without the sacrifice. 

     There were four main reasons for offering a sacrifice.  There were sacrifices to give thanks, sacrifices to established covenants, sacrifices to forgive sins, and sacrifices to remember. The Church has always held that all previous sacrifices of all types were completed and perfected in the one, perfect sacrifice of Christ on the Cross. The Mass is our real participation in that one, perfect sacrifice. This is reflected in the words of institution, especially over the cup where we hear the priest say,

     “At the end of the meal, he took the cup, and once more giving you thanks, he gave it to his disciples, saying,

     ‘Take this all of you and drink from it.

This is the cup of my blood, the blood of the new and eternal covenant.

It will be shed for you and for many for the forgiveness of sins.

Do this in memory of me.”

     Four gifts are offered at the Mass in the Offertory.  The bread, the wine, our gifts of treasure, and ourselves. That’s why they are brought up by members of the congregation and presented to the celebrant.  Just like in sacrifices of old, whatever is offered is immolated and changed. But now instead of being burned and sent up as smoke, the bread and wine become the body, blood, soul and divinity of Christ, the gifts of treasure become heat, light, salaries for parish staff and all the things that go into the life of the parish, and finally we offer ourselves that we might be transformed by the grace that we receive at the Altar and in the midst of the Sacred Assembly.

     These days, the collection is a pretty sanitary process. Depending on the parish you are at, you either plop your envelope or online giving chit in the basket at the foot of the altar or in the collection basket as it comes by. Not so in the days of yore. People would bring what they had, vegetables, grains, chickens, even lambs. After receiving the gifts of the people, the celebrant’s hands were pretty grimy. So, before handling the sacred vessels, he would clean himself up. 

     As time went on, society moved from an agrarian, barter system to a monetary system.  Eventually, the washing of the celebrant’s became part of the private spiritual purification rite of the celebrant before the Liturgy of the Eucharist.  It is accompanied by beautiful little prayers.  First, he prays on behalf of the people, “Lord, we ask you to receive us, be pleased with the sacrifice we offer you with humble and contrite hearts.”  Then, while his hands are washed he says, “Wash me, O Lord, from my iniquities and cleanse me of my sins.” 

     Grace builds on nature. Like many things in the sacred liturgy, the washing of the celebrant’s hands, or the “Lavabo” as it is known, has a very practical origin that has taken on a very spiritual meaning. Hopefully, our own lives can be a reflection of the same. 

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Ask Fr. Leo – Christians in the Military? Why only Pilate in the Creed?

Dear Fr. Leo,

     Can a Christian be in the military?  What about the fifth commandment?  – G

Dear G,

     The quick answer is, “Yes, but only for the right reasons.”  Christian soldiers do not wage war indiscriminately. Rather, they are the agents of peace in the maintenance of legitimate self-defense. 

     The question is one of the oldest moral conundrums in the Church. It came to the fore in the early 4th century soon after the emperor Constantine legalized Christianity in 313 A.D. By the beginning of the 5th century, Christianity was the official religion of the Empire. Things came to a head after the pagan armies sacked Rome in 410. Many had written on the subject before, but it was St. Augustine, in his classic work on religion and civil society, The City of God, who gave us the definitive articulation. Augustine said that Christians actually make the best soldiers because they only fight in just wars. Augustine’s articulation of what constitutes a just war still sets the context for public policy today. (See the Catechism of the Catholic Church, paragraphs 2302-2317, Safeguarding Peace.) The taking up of arms for legitimate self-defense is only justified if all of the following conditions are met:

– the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;

– all other means of putting an end to it must have been shown to be impractical or ineffective;
– there must be serious prospects of success;
– the use of arms must not produce evils and disorders graver than the evil to be eliminated. the power of modem means of destruction weighs very heavily in evaluating this condition. (CCC, par. 2309).  

The catechism goes on to say that only those with legitimate authority, namely, national governments have the responsibility of determining if these conditions are met. By the same token, governments may impose upon their citizens the obligations of defense. In times of national crisis, they can draft people into military service. In doing so, “Those who are sworn to serve their country in the armed forces are servants of the security and freedom of nations. If they carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace.” (CCC, par. 2310) 

     At the same time the Church is very clear that governments must also make allowances for those who in conscience cannot take up arms. However, “these are nonetheless obliged to serve the human community in some other way.” (CCC, par. 2311)

     In sum, Christians can and do serve honorably in the armed services, but they do so, not as “hawks” or aggressors, but under certain conditions and according to a strict moral code. Nations have a legitimate right to self-defense, but war is always the last resort when all other peaceful means of resolution of conflict have been exhausted. In the meantime, we all have an obligation to work actively to build up a more peaceful world, in our homes, in our parishes, our schools, and our communities so that armed conflict becomes not only unnecessary, but truly unthinkable. 

Dear Fr. Leo:

     Why is only Pontius Pilate named for his role in Christ’s crucifixion in our creed?  Why are the elders, the chief priests, and the scribes who persecuted, plotted, and paid blood money for Christ’s crucifixion not named?  – T

Dear T,

     That’s a good question. In fact, we could even take it even a step further. Why not name all of us other sinners as well? If you think about, we all had a role to play in the sufferings of Christ. That being said, I like the distinction you make that it was the religious authorities at that time, and not the whole Jewish people, who had a central role in the Passion of Christ.

     But in point of fact, the wording of the Nicene Creed has less to do with what went on at the time of Jesus than what was going on at the time the Creed was written. When the bishops met at Nicaea in 325 A.D, they were faced with the first major dogmatic crisis in the Church. The priest, Arius, a good Greek well-versed in the Greek philosophers, could not get his head around the notion that Jesus was truly human and truly divine. As a result, he rejected the divinity of Christ. He gained quite a following and caused much confusion and conflict in the Church. To resolve the matter, the emperor called a Council. Long story short, with the help of St. Leo the Great, the council fathers affirmed that while truly human, Christ was at the same time “of the same substance” as the Father. Furthermore, it was the whole Christ, not just half of him, who redeemed us by his suffering on the Cross, and who glorified us by his resurrection. I suspect that since Pilate was the legitimate Roman authority who gave the order, he was named in the Creed as a way of including all those involved. And, if you think about it, all of us are included a little earlier in the Creed with the phrase “For us…and for our salvation, he came down from heaven.” Thanks for the question!

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Ask Fr. Leo – What does is mean to say the Jesus “rose again.” / What if a pope becomes incapacitated?

Dear Fr. Leo:
In the Apostle’s Creed there is a phrase “rose again from the dead” and I was wondering about the word “again” in the phrase. Could you shed some light on that for me? – K

Dear K,

This is a puzzling question. As you know, in the Roman Rite, the official text is in Latin and what we are saying in English is a translation. The official translation of the Apostles Creed that you cite which reads, “rose again from the dead” is a traditional one that has been around for quite some time. It’s also the official one used in the Catechism of the Catholic Church, (Paragraph 638.) and in the Roman Missal. The same is true for the official translation of the Nicene Creed.


The puzzling thing is that when we go to the Latin, we see that it simply says: tertia die resurrexit a mortuis, “on the third day he rose from the dead.” The word for “again” (iterum) is simply not there.

What about looking at the Apostles Creed in Greek? Does that shed any light on the matter? Unfortunately, no. When we look at it: τῇ τρίτῃ ἡμέρᾳ ἀναστάντα ἀπὸ τῶν νεκρῶν, we see that the verb ἀναστάντα is the present participle. Thus, the phrase translates, “the third day rising from the dead.” No help there.

So, we are left with a conundrum. Neither the Latin, nor the Greek texts have the word, “again” in them and yet, there it is in the official translation. How did it end up in official the English translation? Quite frankly, I haven’t a clue.

Translation is as much an art as a science. Every language is different and often what is readily apparent with a single word in one language will take several words in another to get the richness of the original meaning across. For example, Greek has different words for different kinds of love. Each one of those takes two or three words in English to get the meaning across. Philadelphos is translated “brotherly love.” Eros, can be translated as “erotic love” or “romantic love.” The context in which a particular word is used is also critical to accurate translation.

My best guess is that when our present translation was rendered, those who did so were attempting to convey the fullest meaning of the words in the Latin (and Greek) original. It makes sense in a way. The presence of “again” raises a subtle nuance. It brings to mind that Christ has passed from death to life. He was dead but has come to life again. He is “the Lamb once slain who lives forever.” (Preface III for Easter)

Dear Fr. Leo:
The pope is getting old. How long can he serve as pope? What happens if he is no longer able to perform his duties? On a side note, is there a mandatory retirement age for bishops? – H

Dear H,
To be precise, Pope Francis is 87 years old, and still going strong. We are truly blessed in this regard.

Canonically, the pope holds supreme executive, legislative and judicial authority in the Church. He can serve as long as he wants.

The venerable tradition has been for a pontiff to serve until death. In recent times we saw a beautiful example of this in Pope St. John Paul II who showed us the great dignity of one who serves even in the midst of great infirmity. However, a pope can also resign if he wants. Pope Benedict XVI gave us a great example of humility when, realizing that the Church would be better served by another in that office, graciously resigned in 2013. Although a pope can resign, it is quite rare. The last pope before Benedict to resign was Gregory XII, who stepped down in 1415.

But what if a pope becomes incapacitated? While there are canons that speak to succession of a bishop who has become incapacitated because of illness, captivity or exile, it is unclear if or how these can be applied to the Supreme Pontiff. Perhaps the best answer is to remember that the Holy Father is surrounded by the College of Cardinals and the Roman Curia who assist him in his ministry. This assistance takes on different forms at different times throughout his pontificate. As we saw with John Paul II, when his own physical faculties were diminishing the College of Cardinals and the Curia stepped up their game so that his ministry could continue to be grace-filled and fruitful right up to the moment of his death.

As for your final question, according to Canon 401. §1 A diocesan Bishop who has completed his seventy-fifth year of age is requested to offer his resignation from office to the Supreme Pontiff, who, taking all the circumstances into account, will make provision accordingly. In short, while a bishop is asked to offer his resignation at age 75, that resignation must still be accepted by the Roman Pontiff. More often that not these days, a bishop will serve well beyond his 75th birthday. At present in the United States, there are 22 bishops, including 9 archbishops, who are serving over the age of 75.

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Ask Fr. Leo – Christians in the Military?

Dear Fr. Leo,

     Can a Christian be in the military?  What about the fifth commandment?  – G

Dear G,

     The quick answer is, “Yes, but only for the right reasons.”  Christian soldiers do not wage war indiscriminately. Rather, they are the agents of peace in the maintenance of legitimate self-defense. 

     The question is one of the oldest moral conundrums in the Church. It came to the fore in the early 4th century soon after the emperor Constantine legalized Christianity in 313 A.D. By the beginning of the 5th century, Christianity was the official religion of the Empire. Things came to a head after the pagan armies sacked Rome in 410. Many had written on the subject before, but it was St. Augustine, in his classic work on religion and civil society, The City of God, who gave us the definitive articulation. Augustine said that Christians actually make the best soldiers because they only fight in just wars. Augustine’s articulation of what constitutes a just war still sets the context for public policy today. (See the Catechism of the Catholic Church, paragraphs 2302-2317, Safeguarding Peace.) The taking up of arms for legitimate self-defense is only justified if all of the following conditions are met:

– the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;

– all other means of putting an end to it must have been shown to be impractical or ineffective;
– there must be serious prospects of success;
– the use of arms must not produce evils and disorders graver than the evil to be eliminated. the power of modem means of destruction weighs very heavily in evaluating this condition. (CCC, par. 2309).  

The catechism goes on to say that only those with legitimate authority, namely, national governments have the responsibility of determining if these conditions are met. By the same token, governments may impose upon their citizens the obligations of defense. In times of national crisis, they can draft people into military service. In doing so, “Those who are sworn to serve their country in the armed forces are servants of the security and freedom of nations. If they carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace.” (CCC, par. 2310) 

     At the same time the Church is very clear that governments must also make allowances for those who in conscience cannot take up arms. However, “these are nonetheless obliged to serve the human community in some other way.” (CCC, par. 2311)

     In sum, Christians can and do serve honorably in the armed services, but they do so, not as “hawks” or aggressors, but under certain conditions and according to a strict moral code. Nations have a legitimate right to self-defense, but war is always the last resort when all other peaceful means of resolution of conflict have been exhausted. In the meantime, we all have an obligation to work actively to build up a more peaceful world, in our homes, in our parishes, our schools, and our communities so that armed conflict becomes not only unnecessary, but truly unthinkable. 

Dear Fr. Leo:

     Why is only Pontius Pilate named for his role in Christ’s crucifixion in our creed?  Why are the elders, the chief priests, and the scribes who persecuted, plotted, and paid blood money for Christ’s crucifixion not named?  – T

Dear T,

     That’s a good question. In fact, we could even take it even a step further. Why not name all of us other sinners as well? If you think about, we all had a role to play in the sufferings of Christ. That being said, I like the distinction you make that it was the religious authorities at that time, and not the whole Jewish people, who had a central role in the Passion of Christ.

     But in point of fact, the wording of the Nicene Creed has less to do with what went on at the time of Jesus than what was going on at the time the Creed was written. When the bishops met at Nicaea in 325 A.D, they were faced with the first major dogmatic crisis in the Church. The priest, Arius, a good Greek well-versed in the Greek philosophers, could not get his head around the notion that Jesus was truly human and truly divine. As a result, he rejected the divinity of Christ. He gained quite a following and caused much confusion and conflict in the Church. To resolve the matter, the emperor called a Council. Long story short, with the help of St. Leo the Great, the council fathers affirmed that while truly human, Christ was at the same time “of the same substance” as the Father. Furthermore, it was the whole Christ, not just half of him, who redeemed us by his suffering on the Cross, and who glorified us by his resurrection. I suspect that since Pilate was the legitimate Roman authority who gave the order, he was named in the Creed as a way of including all those involved. And, if you think about it, all of are included a little earlier in the Creed with the phrase “For us…and for our salvation, he came down from heaven.” Thanks for the question!

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Ask Fr. Leo – Who Gets a Catholic Funeral?

Dear Fr. Leo

My brother’s wife recently died. She was not Catholic, but she sent the kids to Catholic schools and made sure they had all their sacraments. She would even accompany the family to Mass every Sunday.  I’m not sure why, but she never joined the Church. In many ways, she was more Catholic than a lot of Catholics I know. Will she be able to have a funeral Mass in a Catholic church?  – G

Dear G,

I am so very sorry for your loss.  The question does come up from time to time.  Namely, can someone who is not Catholic have a funeral liturgy in a Catholic church? A lot depends on the situation, but it the answer is usually yes. 

There are many ways of being Catholic. Those in the OCIA (Order of Christian Initiation of Adults, formerly the RCIA) are usually given a funeral Mass, even though they had not yet been baptized or made an act of full communion.  They are very much a part of the Church, even though they have not yet received full initiation. 

Similar to that, there are those I like to call, “Catholics by association.” Although not formally Catholic, they are very much a part of the life of the parish. By your description, it sounds like your sister-in-law was an active part of the parish community, coming to Mass, instructing the children, coming to parish events.  In such circumstances, it can be possible for her to have a Catholic funeral and be buried in a Catholic cemetery in the family plot. 

If it does not seem prudent or practical to have a full funeral Mass, the Funeral Liturgy Without a Mass is a very good option. I did one of these once for a parishioner of mine who had joined the Church, but whose family were all very devout Lutherans. They were not comfortable with a funeral Mass for a variety of good reasons.  So, the Funeral Liturgy Without a Mass made sense in that situation. These usually happen at the parish church but can also take place at a funeral home.

Sometimes, it does not make sense to have a funeral in the Church. For example, there was a parishioner whose family of origin was Muslim. Not only did they not like the fact he had become a Catholic, but they were very uncomfortable coming into the church building itself.  In that case, simple graveside service made sense.  Later, we had a memorial Mass for him with just his widow, their children, and a few close friends and parishioners.

In sum, there are times when a funeral Mass is allowed for someone who is not Catholic.  There also some circumstances where that does not make sense. In those cases, there are many pastorally sensitive options to bring comfort the grieving family, and to commend our departed brothers or sisters into the arms of their Lord.

Dear Fr. Leo:

What is this “blasphemy against the Holy Spirit” that Jesus talks about in Matthew 12:31? – J

Dear J,

Good question. It seems simple enough, but it takes a little bit of thought to get to the heart of the matter. First, we must acknowledge the reality of sin. Next, we must contemplate the even more powerful reality of God’s love. When we understand that the Holy Spirit is this very love of God working powerfully in the world, then we can understand what Jesus means when he says that the only sin that cannot be forgiven is blasphemy against the Holy Spirit.

Sin is an unfortunate, tragic, and a potentially deadly reality of the human condition. Even though the stain of original sin and all particular sins are washed away in baptism, we humans are still have a tendency to sin. We try our best, but sometimes we get selfish and fall into sin. The alternative is moral relativism which is simply hiding one’s head in the sand by denying the reality of the human condition.

The joy of the gospel lies in knowing that “nothing can separate us from the love of God.” (Rm 8:38).  The Catechism of the Catholic Church confirms this when it says: “There are no limits to the mercy of God…” (CCC, 1864.) The good news is that although none of us is without sin, neither are any of us beyond the love of God.

The Church understands that the Holy Spirit is the love shared between the Father and the Son. It is the power of this love that created the world and then redeemed it. There is no sin that is more powerful than this love. 

Nevertheless, we humans have a little thing called free will. If we have even the smallest iota of faith that God can forgive our sins, that can be enough. However, as the Catechism goes on to say, “but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss.” (CCC, 1864). 

Such a deliberate refusal to believe in the power of God’s love to forgive one’s sins constitutes a blasphemy against the Holy Spirit. God condemns no one to hell. The sad reality is that everyone in hell has freely chosen to be there.

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Ask Fr. Leo – Catholic and Divorced, When Does One become Catholic

Dear Fr. Leo;

      I’m divorced.  Can I still go to communion?  Do I need to get an annulment?  – E. 

Dear E:

      I’m so very sorry for the breakup of your marriage.  Thank you for your very important questions. 

      Regarding the first one, I’ve written on this before. The question keeps coming up and there is a lot of unfortunate confusion about this.

      I’m not sure where the confusion came from, but simply being divorced does not exclude one from communion.  Often, through no fault his or her own, a person will find themselves experiencing the pain of the divorce.  I have found that there are sometimes necessary civil divorces, but there are no good ones.  When a person is experiencing this pain there are a whole range of emotions including trauma, pain, anger, betrayal, sadness, guilt, and yes, even relief.  The life they knew before, whether for good or bad, has been turned on its head.  It is very disorienting.  You do not invest yourself so in a married relationship, good or bad, and simply walk away from it unaffected.  If you don’t need your Church during that time, I don’t know when you do.  Sadly, in their confusion many people feel that because their marriage failed, they have somehow failed their Church or that they are somehow excommunicated because of the divorce. Simply being divorced does not change one’s status in the Church.  You are not excommunicated. In fact, you are embraced. 

      One of the ways that happens in through the DivorceCare ministry.  At present this group meets at St. Patrick’s Parish on Tuesday evenings. In this ministry, those who have experienced the pain of divorce are loved, prayerfully supported, and receive the practical resources to pick up the pieces and begin life anew. Check out the St. Pat’s website for details:  https://www.st.patsak.org.

      Petitioning the Marriage Tribunal for a declaration of nullity (commonly called an “annulment”) is not necessary at that time. However, once things have stabilized, some people find it helpful and cathartic to go through the process as a means of obtaining closure.  A declaration of nullity only becomes necessary if one is looking to get married again.  At that time it will be necessary to do so that the preparing minister can be certain that you are free to marry. Some cases are quite simple and can be completed in a matter of weeks. Others are more complicated and can take a year or so. The Tribunal staff is a wonderful group of people who understand the delicacy of your situation and are there to help.  Please see the Tribunal web page: https://www.aoaj.org/office-of-the-tribunal for details. 

Dear Fr. Leo,

     We had a great Easter Vigil at my parish with lots of people being baptized and confirmed. It has been a joy to share the journey of these newly baptized from being inquirers to catechumens to elect and then to full members of the Church.  But I got to thinking, they have already been a part of our parish community for months, sometimes years, before their “initiation.” When does one actually become “Catholic” – at inquiry, at catechumenate, at purification and enlightenment, at baptism?   – T

Dear T:

Great question. I’ve written before about those who are “Catholic by association,” i.e., the very active non-Catholic spouse of a parishioner, etc.  Those in the RCIA who have entered the catechumenate are already considered to be part of the Church in a very special way. This is spelled out in Canon 206 of the Code of Canon Law.  Paragraph one states: Catechumens, that is, those who ask by explicit choice under the influence of the Holy Spirit to be incorporated into the Church, are joined to it in a special way. By this same desire, just as by the life of faith, hope, and charity which they lead, they are united with the Church which already cherishes them as its own.

      As such, they have certain rights and privileges, even though they are not yet fully initiated.  Paragraph 2 goes on to say: The Church has a special care for catechumens; while it invites them to lead a life of the gospel and introduces them to the celebration of sacred rites, it already grants them various prerogatives which are proper to Christians.

      For example, if a catechumen died before their baptism, they would receive a Mass of Christian Burial and could be buried in a Catholic Cemetery.  There are certain instances throughout history where catechumens have been martyred and thus are listed in the Canon of Saints.  No doubt about it. Once a person enters the catechumenate, the Church considered them to be “Catholic.” 

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Ask Fr. Leo – Who Gets a Catholic Funeral

[Greeting, Church Fans! The homilies this week are a bit OCIA and parish centric. It has differed at every Mass so far. You can always catch them on the parish FB page by clicking here. Or clicking here: https://www.facebook.com/stpatsak. So, as promised, here one of my “Ask Fr. Leo” columns from the newspaper. Enjoy.]

Dear Fr. Leo

My brother’s wife recently died. She was not Catholic, but she sent the kids to Catholic schools and made sure they had all their sacraments. She would even accompany the family to Mass every Sunday. I’m not sure why, but she never joined the Church. In many ways, she was more Catholic than a lot of Catholics I know. Will she be able to have a funeral Mass in a Catholic church? – G

Dear G,

I am so very sorry for your loss. The question does come up from time to time. Namely, can someone who is not Catholic have a funeral liturgy in a Catholic church? A lot depends on the situation, but it the answer is usually yes.

There are many ways of being Catholic. Those in the OCIA (Order of Christian Initiation of Adults, formerly the RCIA) are usually given a funeral Mass, even though they had not yet been baptized or made an act of full communion. They are very much a part of the Church, even though they have not yet received full initiation.

Similar to that, there are those I like to call, “Catholics by association.” Although not formally Catholic, they are very much a part of the life of the parish. By your description, it sounds like your sister-in-law was an active part of the parish community, coming to Mass, instructing the children, coming to parish events. In such circumstances, it can be possible for her to have a Catholic funeral and be buried in a Catholic cemetery in the family plot.

If it does not seem prudent or practical to have a full funeral Mass, the Funeral Liturgy Without a Mass is a very good option. I did one of these once for a parishioner of mine who had joined the Church, but whose family were all very devout Lutherans. They were not comfortable with a funeral Mass for a variety of good reasons. So, the Funeral Liturgy Without a Mass made sense in that situation. These usually happen at the parish church but can also take place at a funeral home.

Sometimes, it does not make sense to have a funeral in the Church. For example, there was a parishioner whose family of origin was Muslim. Not only did they not like the fact he had become a Catholic, but they were very uncomfortable coming into the church building itself. In that case, simple graveside service made sense. Later, we had a memorial Mass for him with just his widow, their children, and a few close friends and parishioners.

In sum, there are times when a funeral Mass is allowed for someone who is not Catholic. There also some circumstances where that does not make sense. In those cases, there are many pastorally sensitive options to bring comfort the grieving family, and to commend our departed brothers or sisters into the arms of their Lord.

Dear Fr. Leo:

What is this “blasphemy against the Holy Spirit” that Jesus talks about in Matthew 12:31? – J

Dear J,

Good question. It seems simple enough, but it takes a little bit of thought to get to the heart of the matter. First, we must acknowledge the reality of sin. Next, we must contemplate the even more powerful reality of God’s love. When we understand that the Holy Spirit is this very love of God working powerfully in the world, then we can understand what Jesus means when he says that the only sin that cannot be forgiven is blasphemy against the Holy Spirit.

Sin is an unfortunate, tragic, and a potentially deadly reality of the human condition. Even though the stain of original sin and all particular sins are washed away in baptism, we humans are still have a tendency to sin. We try our best, but sometimes we get selfish and fall into sin. The alternative is moral relativism which is simply hiding one’s head in the sand by denying the reality of the human condition.

The joy of the gospel lies in knowing that “nothing can separate us from the love of God.” (Rm 8:38). The Catechism of the Catholic Church confirms this when it says: “There are no limits to the mercy of God…” (CCC, 1864.) The good news is that although none of us is without sin, neither are any of us beyond the love of God.

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Ask Fr. Leo – Do all Dogs Go to Heaven?

Some of the simplest questions can lead to the most profound theological investigations.  Below are a few of them that I have received over the last few months.

Dear Fr. Leo, 

Will I see my dog in heaven? – M

Dear M.,

          Roy Rogers once famously quipped, “If dogs don’t go to heaven, when I die, I want to go where they went!” Not a bad thought, but to help answer this question, I like to invoke the theological principle: “Lex orandi, lex credendi.”  Literally, “the law of praying is the law of believing,” or more colloquially, “As the Church prays, so she believes.”  To this end, I would direct your attention to the Eucharistic Prayer IV. It’s one of my favorites, but it doesn’t get a lot of use, unfortunately. The beauty of the fourth Eucharistic Prayer is its sweeping catechesis of salvation history, from the first moments of creation, through the people of Israel, to the coming of the Christ, to His passion, death and resurrection, to the foundation of the Church at Pentecost, all the way up to the final judgment at the end of the age when as we read in the Book of Revelation, there will be “a new heaven and a new earth.” (Rev. 21:1) In Latin, the Eucharistic Prayer IV refers to our entry into the Kingdom of Heaven with Mary and all the saints, “There, with the whole of creation, (ubi cum univérsa creatúra) freed from the corruption of sin and death, may we glorify you…”  I’m not sure about you, but for me, the whole of creation includes all of creation, not just some of it. This would necessarily include dogs and all other creatures. 

          There is also an argument to made from the famous maxim of St. Thomas Aquinas: “That which is received, is received according to the mode of the one who receives it. (Quidquid recipitur ad modum recipientis recipitur.) Thomas presupposes a hierarchy of being with the Holy Trinity at the top, then created beings such as the Blessed Mother, the angelic beings, human beings, animals, plants, rocks, and so forth.  Since the Kingdom of Heaven is primarily about relationships, namely communion, then any given creature’s participation in that Kingdom could be contingent on its ability to relate to other beings. The Trinity, of course, is relationship itself. Then follows the rest of us according to our nature in the order I just described. We human beings relate to God and to one another according to our nature. Likewise, anyone who has spent any time with dogs knows that they are too are social beings, albeit they relate to others according to their canine nature.  So, you could make a case for dogs in heaven based on their ability to enter into relationship according to their nature. The presence of cats in heaven, based on this same criteria, is still a matter of theological speculation.

Dear Fr. Leo,

          How many angels can dance on the head of a pin?  – L

Dear L:

          That depends. Do you mean with the four-piece jazz ensemble or with the full Big Band orchestra? 

          This was actually a question asked by the Scholastics in the Middle Ages, primarily as a rhetorical exercise, but it does lead to some fun things. The question as stated is a bit cumbersome because it fails to consider the nature of angelic beings. Unlike human beings, who have a physical body and a spiritual soul, angels are purely spiritual beings. They don’t have a physical body. As such, they don’t take up any physical space.  So, the answer to the question could just as easily be “All of them.” or “None of them.” 

          But let’s take things one step further. If angels don’t have a physical body, but humans do, what are the implications for us in God’s plan of salvation? There is an attractive myth out there in popular literature that when we humans die, if we have lived a good life, we become angels. That’s a nice thought, but that’s not how it works.

          As human beings, we have a body and a soul. In God’s plan of salvation, we don’t metamorphose into something that we are not. Rather, we become fully what God has created us to be, body and soul.  We become perfectly human.

          What’s the process by which this takes place?  The resurrection of body at the end of the age. We know this because of the resurrection of Christ. Remember, Christ was fully human as well as fully divine. He didn’t simply shed his human nature and its physical body when his mission of salvation on earth was done.  Rather, God raised up his mortal body.  The Risen Christ is humanity perfected. That is what awaits us if we remain in communion with him. As St. Augustine said, “The joy of God, is the human person fully alive.”  For us humans, that means “the resurrection of the body and the life of the world to come.”

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Ask Fr. Leo – Is Advent a Penitential Season? Can I say “Merry Christmas” in Advent?

Dear Fr. Leo:

I always thought Advent was a season of prayerful preparation for Christmas, but our deacon said that Advent is also a penitential season. Is that why the color of Advent is purple?   – P

Dear P,

Thanks for the question. Advent is one of my favorite liturgical seasons. Personally, I find it a welcome respite and a spiritual refuge from the insanity that typifies the commercial “Holiday Season.” Advent gives us a chance to contemplate Christ’s return glory at the end of the age, even as we prepare to celebrate his first coming in humility. It gives balance, perspective, and focus to concentrate on what Christmas is really all about. Regarding your question, you are both right.

As early as the fourth century, we see certain bishops in the West proscribing spiritual exercises and penance in preparation for the celebration of the Nativity, albeit less strictly than in Lent. The oldest mention of norms for Advent come from St. Gregory of Tours, in the second book of his History of the Franks.  Gregory’s predecessor Perpetuus, (c. 480) decreed that the people of Tours should fast three times a week and perform acts of penance from the feast of St. Martin on November 11th until Christmas. It’s tough to say whether Perpetuus was establishing this practice or simply regulating an earlier one. In 567, the second Council of Tours instructed the monks to fast from the beginning of December until Christmas. This observance was soon taken up by the laity. In fact, it was commonly called “St. Martin’s Lent.” In 582, the first Council of Macon established norms for a period of fasting and penance in the weeks preceding Christmas. The council fathers decreed that from St. Martin’s Day to Christmas, the people were to fast on Mondays, Wednesdays, and Fridays. In addition, Mass was celebrated according to the Lenten rite.

Today, Advent continues this tradition of prayerful preparation for the Holy Season of Christmas. (Which, incidentally, begins on Christmas Eve and ends on the Baptism of the Lord. So, the Christmas Season proper lasts either 14 or 20 days, depending on what day of the week Christmas falls.)

Advent is a time of great expectation. It typically lasts about four weeks, more or less. For the first three weeks, the readings at Mass invite us contemplate Christ’s coming in glory at the end of the age. In the last week, we shift gears to contemplate his first coming in humility in Bethlehem. Advent wreathes are the primary way we teach this. Each Sunday of Advent, as the light grows brighter when we light another candle, we are reminded of the image from John’s gospel of how Christ, the Light of the World, pierces the darkness of a world enslaved to sin and death. Every Catholic home should have an Advent wreath that is prayerfully lit each evening by a member of the household. It’s a great way to involve everyone, smallest to tallest. Personally, I’m also a big fan of Advent calendars to help build a sense of anticipation.

Advent is also a time to prepare practically and spiritually. Getting one’s physical house in order is a great place to begin. I always encourage the Advent purge. First, get rid of the physical clutter in the house. Is there some small appliance or other household item that has been giving you fits? Are there clothes that you haven’t worn all year?  Get them out of there! Donate or recycle them. The same goes for getting your spiritual house in order. Are there attitudes, habits or sins that are coming between you and Christ or you and your loved ones?  Get rid of them! Get into the confessional, lay them at the foot of the Cross, and get them out of your life. What better way to enter into the Holy Season of Christmas than with a clean, uncluttered house and a clean, uncluttered spirit? 

Advent is a time of prayerful preparation for the coming of the Lord. It also gives us the opportunity to invite our neighbors and colleagues into a better way of celebrating Christmas. 

Dear Fr. Leo:

I hate saying “Happy Holidays.”  Can I say “Merry Christmas” during Advent?  – J

Dear J,

          Yes!  Absolutely! At every opportunity you can! 

Doing so is a great way to joyfully invite others to a deeper sense what Christmas is all about. It’s pretty simple to do.  If someone greets me with “Happy Holidays!”  I respond, “Why thank you! Merry Christmas!”  Depending on the reaction, sometimes I’ll say to the side, “Actually, we Catholics are observing Advent right now. For us, the Christmas season starts on Christmas Eve. Then we party for twelve days!” It’s a great way to do a little street evangelization. Give it a try.  

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Ask Fr. Leo – Disposing of Old Bibles, Anniversary Blessings

Dear Fr. Leo, 

          I am in the process of moving and realizing between my husband and myself we have many bibles. I want to dispose of them properly, but I am not sure how to go about that. Please educate me on the proper disposal of them. – C         

Dear C,

          If possible, it is best to give old Bibles away. I suggest donating them to a church or school or a religious Thrift Store. That way, it makes them available to others at reasonable price and the proceeds go a good cause. The same is true for sacramentals and other blessed objects such as crucifixes, rosaries, and holy cards, etc. If a Bible or sacramental is in such a deteriorated condition that it cannot be given away, it is proper to bury or burn it completely. For rosaries and whatnot, you may want to salvage the crucifix and the medallion and give it to someone who makes rosaries so that they can be recycled. The same is true for the corpus and sign on a wooden crucifix.  

          Many prayers during the move. It is always a bit exciting, but very stressful as well.  Here is a suggestion for when you get to your destination and start to unpack. Go out to a thrift store and get yourself a small tabletop Christmas tree. Decorate it up. Next, stack all your boxes in the living room or garage or wherever. Then put the tree in the middle and start playing Christmas music. Wine is optional. This changes the whole dynamic of unpacking.  Suddenly, you find yourself saying, “Ooooh look at this!  Bathroom towels! Just what we needed!” It also helps one remember that everything we have is ultimately a gift from God and from others.  

Dear Fr. Leo:

          My husband and I are having our 25th wedding anniversary soon. We wanted to renew our wedding vows, but the priest said that we don’t do that in the Catholic Church.  So how do we celebrate our twenty-five years of marriage?  – F

Dear F,

          First of all, let me thank and congratulate you both for your faithful witness in the vocation of Holy Matrimony. The world has changed. Sadly, your steadfast fidelity to Christ and to each other is not well understood in the present day.  It needs to be celebrated from the rooftops. We have a great way of doing that in the Church, but it does not involve renewing your vows. Here’s why.  

          Because the Church holds married life is such high regard, it’s important to remember what happens when a man and a woman profess their vows according to the laws of the Church in the sight of God, each other, and the gathered community. In doing so, they are making a total gift of themselves, body and soul, without reservation and without condition. This exchange of consent is what creates the marriage. To do so, you have to know yourself inside out and backwards – you can’t give yourself away if you are not your own person. Also, you have to know the one you are giving yourself to -one should never give oneself away without profound and prayerful discernment.  Finally, you have the know the nature of the relationship into which you are both entering, namely a permanent, indissoluble union that is life-giving in so many ways.

          As the saying goes, “The wedding is a day. The marriage is a lifetime.” Recognizing this, marital consent is given only once at the exchange of vows. This is true for Catholics and non-Catholics alike. Unlike a Netflix subscription, or temporary religious vows, your marriage vows do not expire. Thus, it is unnecessary to renew them. The Church presumes the couple meant what they said and will continue to grow into those vows as life goes on. 

          So how do we celebrate such a profound vocation? Ask your priest or deacon for the Blessing of a Married Couple found in the Book of Blessings.  It is very lovely and involves the reading of scripture, the blessing of your rings, some intercessions, and several options of prayers for blessing of the couple. In our parish, we like to do this during Sunday Mass. That way everyone can join in the blessing and celebrate the couple. 

          We do this because a good marriage does not just benefit the couple and their family. Its faithfulness and fruitfulness radiate out to include all the rest of us. The Irish, being a great and noble race of people, have a wonderful saying, “May the love of God warm your heart like a great fire so that a friend may come and warm himself there.”  A good marriage does the same thing.

          Thank you so much for being married! May God bless you in your next twenty-five years.