From the Editor’s Desk
MAKES
When we were first married, my wife and I enjoyed the fact that we didn’t agree on everything, and we would often debate each other over morning coffee. My wife, who goes by her middle name, Lindsay, was not Catholic at the time, and I was taking my job of converting her very seriously.
When the babies came along, we had agreed that they would be raised in the Catholic faith, but Lindsay didn’t think it was necessary to send them to a Catholic school. I whole-heartedly disagreed. This discussion went on for a long time.
We were young at the time and didn’t have a lot of money. Lindsay’s point was that we lived in a good school district, they could get a good education at a public school, there would be no tuition, and we would be the ones who would teach them the faith. While I knew she was right that parents are the primary educators of their children, and it would be our job to hand on the faith to them, I could read the signs of the times and knew we were going to need reinforcements.
The good news is that, after many discussions, Lindsay, finally, not only agreed that we should send our children to a Catholic school, but also jumped headfirst into the deep end and entered the fullness of the Catholic Church, never looking back.
Lindsay and I realized back then—and we realize it even more today—that there are many forces at work battling for our children’s attention. In this age of smartphones, social media influencers, and a 24-7 news cycle, they are constantly bombarded with messages coming from every direction. These messages are often not benign but hostile to Catholic belief and Christian values and seemingly try to influence young people’s every thought and action. It can be very difficult for parents alone to compete in this arena.
need to repeatedly hear, most importantly that there is a God who created them in His image and likeness and loves them more than they could ever fully comprehend. Students are reminded that life has a purpose and a meaning, and that we are all on a journey back to our loving Father in heaven. They are encouraged to fill their days with prayer, count their blessings, and nurture devotion to the Eucharist. In short, Catholic school communities assist parents in forming in their children a biblical worldview, a Christ-centered worldview.
We know that Jesus must be at the center of our lives. The Catholic faith is not a philosophy or a system of ethics or moral principles; it is a relationship with Jesus Christ—a relationship from which everything else flows. Only when our lives are centered on the Lord can we begin to sort through and prioritize everything else that is battling for our time and attention.
Finding our center in the Lord is like building our house on rock; in the midst of all the other worldviews out there—such as atheism, existentialism, nihilism, postmodernism, materialism, relativism, etc.—we can find strength and comfort in our Savior, and stand firm in faith, hope, and love.
I am a big proponent of Catholic education and the Catholic intellectual tradition. In today’s environment, it is so important for parents, teachers, principals, priests, friends, relatives, godparents, etc., to form a united front and pass on the Catholic faith to the next generation. It isn’t easy, but it never was. We have more resources available to us today than any of our ancestors in faith. Let us use them, try new methods, and get to work building up the kingdom of God with joy. There are many children feeling overwhelmed, anxious, tired, sad, and unfulfilled because they do not know the Lord. They are counting on us.
David Cooley
Catholic school communities are such a blessing because they reinforce very important messages that students
cteditorial@catholicaoc.org THE IMPORTANCE A WORLDVIEW
Publisher: Archbishop Robert G. Casey
Editor: David Cooley
Graphic Design: Emma Cassani
Media Sales: Deacon Graham Galloway
New Media / Circulation: Greg Hartman
Social Media: Taylor Motley, Madeline Daley
Photography: Margaret Swensen, Mary Fleisher
PHOTO BY MARGARET SWENSEN
The Columnists
Father David Endres
is professor of Church history and historical theology at Mount Saint Mary’s Seminary and School of Theology.
Dr. Kenneth Craycraft
holds the James J. Gardner Chair of Moral Theology at Mount St. Mary’s Seminary & School of Theology. He is the author of Citizens Yet Strangers: Living Authentically Catholic in a Divided America.
Dr. Andrew Sodergren
is a Catholic psychologist and director of psychological services for Ruah Woods. He speaks on the integration of psychology and the Catholic faith. He and his wife, Ellie, have five children.
Emma Cassani
is the graphic designer behind The Catholic Telegraph . She is passionate about exploring the intersection between art and faith.
Dominick Albano
is a passionately Catholic husband and father of four boys. He has been writing, speaking, and leading Catholic retreats for more than 20 years. He is the Co-Founder of the National Society for Priestly Vocations.
Katie Sciba
is a national speaker and Catholic Press Award-winning columnist. She and her husband Andrew were married in 2008, and are blessed with seven children.
If you would like to share a thought, ask a question, or simply gush, please email cteditorial@catholicaoc.org and we will connect you to the writer. We apologize if someone doesn’t respond, but please know we appreciate and love hearing your feedback!
The Pope’s Prayer Intention
AUGUST
For mutual coexistence
Let us pray that societies where coexistence seems more difficult might not succumb to the temptation of confrontation for ethnic, political, religious, or ideological reasons.
Let Christ’s Light Shine Through
INTO YOUR HANDS | Archbishop Robert G. Casey
Years ago, I heard the story of a little girl who grew up going to church with her mother every Sunday. Each week, the mother would try to keep her daughter entertained during the Mass by pointing out the different elements of the church and their worship. She would have her watch for the Gospel procession with its candles and incense. She would tell her to watch for the consecration when the priest raises up the bread and the chalice. And, she would point out the stained-glass windows of the church, explaining how each one told the story of a saint.
When the little girl was in first grade, her mother sent her to religious education class. And when All Saints Day was near, the catechist asked the class, “What is a saint?” The little girl, thinking about the stained-glass windows her mother had pointed out to her in church, replied, “A saint is a person that the light shines through.”
Isn’t this what each of us is called to be? From the moment we first receive the gift of the Light of Christ in Baptism, we hope that the Divine Light may permeate our entire being so that, just like those saints depicted in stained-glass windows in churches all around the world, we also may
reflect the Light of Christ for all to see.
Like most windows, over time we accumulate dirt and dust. We find ourselves smeared and smudged and becoming less transparent. When we find ourselves a bit dirty and dusty, or smudged with sin, what are we to do?
We seek out Christ, our Savior. In Jesus, our sins are washed away. In Jesus, our holiness is restored. Through the abundant mercy of God, revealed to us in the life, death, and resurrection of Jesus, we are led from darkness to light, so that nothing may prevent us from reflecting the Divine Light of God.
Saint Paul’s letter to the Romans reminds us, “What will separate us from the love of Christ? Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword? … For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord” (Rom 8:35, 38-39).
If we look at the lives of the saints, we discover that they did not spend their time here on earth free of any problems, difficulties, challenges, or sins. Instead, we find that when life left them feeling dirty and smudged, and the Light of the Lord did not seem to shine through them so easily, the saints learned how to draw near to Christ and be renewed and restored in grace and holiness.
At this time of year, when our children are headed back to school, we may find ourselves in need of some continuing education. All of us can take a lesson from the saints, learning how to turn away from sin and believe in the Gospel. As that little girl’s story reminds us, a saint is a person that the light shines through. May God guide each of us on the path to holiness, instructing us each day how to reveal the Light of Christ to the world through our words and our actions, and teaching us how to be renewed through the gift of mercy. Like the saints depicted in stained-glass windows, may we allow the Light of Christ to shine bright in us.
Deja que la Luz de Cristo Brille
EN TUS MANOS | Arzobispo Robert G. Casey
Hace años, escuché la historia de una niña que creció yendo a la iglesia con su madre todos los domingos. Cada semana, la madre trataba de mantener a su hija entretenida durante la Misa señalando los diferentes elementos de la iglesia y su culto. Le animaba estar pendiente durante la procesión del Evangelio con sus velas e incienso. Le decía que estuviera atenta a la consagración cuando el sacerdote levanta el pan y el cáliz. Y le mostraba los vitrales de la iglesia, explicando cómo cada uno contaba la historia de un santo.
Cuando la niña estaba en primer grado, su madre la envió a clases de educación religiosa. Y cuando se acercaba el día de Todos los Santos, el catequista preguntó a la clase: “¿Qué es un santo?” La niña, pensando en los vitrales que su madre le había mostrado en la iglesia, respondió: “Un santo es una persona a través de la cual brilla la luz”.
¿No es esto lo que cada uno de nosotros estamos llamados a ser? Desde el momento en que recibimos por primera vez el don de la Luz de Cristo en el Bautismo, deseamos que la Luz Divina impregne todo nuestro ser para que, como aquellos santos representados en los vitrales de las iglesias de todo el mundo, también podemos reflejar la Luz de Cristo para que todos la vean.
Como la mayoría de las ventanas, con el tiempo acumulamos suciedad y polvo. Nos encontramos manchados y sucios y cada vez menos transparentes. Cuando nos encontramos un poco sucios y polvorientos, o manchados por el pecado, ¿qué debemos hacer?
Buscamos a Cristo, nuestro Salvador. En Jesús, nuestros pecados son lavados. En Jesús, nuestra santidad es restaurada. Por la abundante misericordia de Dios, revelada a nosotros en la vida, muerte y resurrección de Jesús, somos conducidos de la oscuridad a la luz, para que nada nos impida reflejar la Luz Divina de Dios.
La carta de San Pablo a los Romanos nos recuerda: “¿Qué cosa podrá apartarnos del amor con que nos ama Cristo? ¿Las tribulaciones? ¿Las angustias? ¿La persecución? ¿El hambre? ¿La desnudez? ¿El peligro? ¿La espada? ... estoy
convencido de que ni la muerte ni la vida, ni los ángeles ni los demonios, ni el presente ni el futuro, ni los poderes de este mundo, ni lo alto ni lo bajo, ni creatura alguna podrá apartarnos del amor que nos ha manifestado Dios en Cristo Jesús” (Rom 8, 35. 38-39).
Si observamos la vida de los santos, descubrimos que ellos no pasaron su tiempo aquí en la tierra libres de problemas, dificultades, desafíos o pecados. En cambio, encontramos que cuando la vida los hizo sentir sucios y manchados, y la Luz del Señor no parecía brillar a través de ellos tan fácilmente, los santos aprendieron cómo acercarse a Cristo y ser renovados y restaurados en gracia y santidad.
En esta época del año, cuando los niños vuelven a la escuela, a lo mejor nos encontremos con la necesidad de recibir educación continua. Todos podemos aprender una lección de los santos, aprendiendo cómo alejarnos del pecado y creer en el Evangelio. Como nos recuerda la historia de aquella niña, un santo es una persona a través de la cual brilla la luz. Que Dios guíe a cada uno de nosotros por el camino de la santidad, instruyéndonos cada día cómo revelar la Luz de Cristo al mundo a través de nuestras palabras y nuestras acciones, y enseñándonos cómo renovarnos a través del don de la misericordia. Al igual que los santos representados en los vitrales, permitamos que la Luz de Cristo brille en nosotros.
The Incarnational Politics of Pope Leo XIV
A CLOSER LOOK | Dr. Kenneth Craycraft
Over the first several weeks of his pontificate, Pope Leo XIV has staked out a deliberate perimeter of emphases that appears to encompass the dominant theme of his pontificate. The first stake in the ground was the choice of his name. Beginning with Pope St. Leo I—also known as Leo the Great—Leo XIV has taken the name of some of the most noteworthy popes in Church history. Leo I is noted for two monumental achievements that altered the course of theology and history, and Leo XIII established the discipline of Catholic Social Doctrine (CSD). Both the first and thirteenth Pope Leos can be seen as something of a paradigm of the projected papacy of Leo XIV.
Leo I served as pope for 21 years, from 440 until his death in 461. Two events characterized his papacy.
The first is a landmark treatise about the nature of Jesus Christ, known as the Tome of Leo. Written in 449, this letter became the foundation for the doctrine of the two natures of Christ as articulated in the Council of Chalcedon (451). Leo’s Tome was adopted by the council as the definitive declaration that Jesus is both fully divine and fully human, united in one person. We now call this the “hypostatic union,” from a Greek compound word meaning to “lie under.” Jesus’ two natures do not merely exist side-by-side, nor are they simply “commingled.” Rather, the divine and human natures are mysteriously united in the one person of Jesus Christ. Christ is two natures—divine and human—united under one person, Jesus of Nazareth.
The doctrine of the hypostatic union extends beyond the arcane theological teaching of the person of Jesus. It has implications for the very foundation of society, culture, and even politics. By uniting the divine logos and
incarnate human in one person, Jesus shows us that we cannot make a sharp distinction between the sacred and the secular, as though the two are opposed to one another. By uniting the two natures, Jesus tells us that every part of our secular human existence is informed by the sacred presence of Christ in the world. Notwithstanding one of the dogmas of American politics, there is no “separation between Church and State.” The hypostatic union of the sacred and the secular in the person of Jesus tells us that all things “lie under” God’s sovereignty.
This leads to the second of Pope Leo I’s greatest achievements. In 452, Attila the Hun invaded Italy and began his march toward Rome. In response, Pope Leo sent a team of envoys to confront Attila, to persuade him to cease his march and withdrawal from Italy. While we do not know the details of Leo’s message to Attila, historians are united in their conclusion that Attila’s retreat came as a direct result of Leo’s peaceful intervention. Leo’s Tome and this diplomatic success are not unrelated. His understanding of the fullness of Christ’s redeeming lordship—including over politics and statesmen—informed his embassy to Attila. This demonstrates that all things fall under the ultimate authority of the Church, whose head is Christ.
Fourteen hundred years later, Pope Leo XIII reiterated the necessary union between the sacred and the secular in his landmark 1891 encyclical Rerum Novarum, which initiated the discrete discipline of Catholic Social Doctrine. Observing the moral, economic, and social cost of the Industrial Revolution, Leo XIII turned the Church’s intellectual and historical resources to immediate questions of the proper order of political and economic life. The Church’s concern is not limited to the spiritual needs of the human person, but also his or her
material needs. The redemption of all things under Christ is the mandate for the Church to address the sacred and the profane.
Pope Leo XIV has articulated his understanding of this mandate in two statements from the first weeks of his papacy.
On June 17, the pope spoke at the Vatican’s second annual Conference on Artificial Intelligence, Ethics, and Corporate Governance. As Leo XIII saw the urgency of applying Catholic moral teaching to the moral predicaments brought by the Industrial Revolution, so his successor sees the necessity of addressing similar crises incumbent with the digital revolution, especially the breathtaking acceleration of the role of artificial intelligence (AI) technology. “[T]he rapid development of AI also raises deeper questions concerning the proper use of such technology in generating a more authentically just and human global society,” Leo XIV said. While it has wonderful potential for good, he continued, “there is likewise the possibility of its misuse for selfish gain at the expense of others, or worse, to foment conflict and aggression.”
On June 21, Pope Leo XIV addressed a council of international parliamentarians, as part of the Jubilee of Governments. There, the pope declared that politics is “the highest form of charity,” and urged lawmakers to consider all questions under the rubric of the common good. This was the first of three points in his speech. The second was an encouragement to promote civil interreligious dialogue. “Belief in God,” Leo XIV declared, “is an immense source of goodness and truth for the lives of individuals and communities,” whose fundamental law should be charity. Third, the pope invoked natural law as the transcendent principle of all politics. Invoking both the pagan statesmen-philosopher Cicero and the great Christian statesman St. Thomas More, Pope Leo XIV emphasized common points of reference that may serve as the foundation for hopeful, peaceful, and cooperative international politics.
The vision of these three Leos is united by the common thread of incarnational politics. We cannot understand Christ apart from a clear articulation of his two natures. Moreover, we cannot understand politics and culture apart from the Christ who redeems—and stands sovereign over—all good things. 1
Angels Among Us Charity Golf Classic
Gate of Heaven Cemetery is committed to the sacred ministry of bury ing infants and unborn children at no cost to griev ing families. The Angels Among Us Golf Classic will suppor t our mission to ensure that every child, no matter how brief their life, is honored with dignity on sacred ground.
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Join this focus group for a thoughtful conversation on “Why Catholic Cemeteries?”
Explore the theological and sacramental meaning behind Catholic burial practices and why they still matter today.
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Are There Modern Prophets?
QUESTION OF FAITH | Father David Endres
The Mass readings frequently draw from the Old Testament prophets. These messengers from God called people to repentance and greater fidelity. Knowing that such a message is needed in every age, we may wonder if prophets existed after the Old Testament. The short answer is: the age of the prophets has concluded, but the Church’s prophetic witness has not come to an end.
Prophecy and Fulfillment
As God prepared the world for His Son’s coming, the prophets had a pivotal role. From the ninth to the fifth century before Christ, prophets like Isaiah, Jeremiah, and Ezekiel taught the people. They offered predictions, guidance, and warnings. They challenged their hearers to turn away from sin. Though often unheeded, they testified to faithfulness to God despite the cost. Many suffered greatly, eliciting outrage from those they challenged.
The prophets’ roles were to form God’s people in the “hope of salvation” and the “expectation of a new and everlasting Covenant” (Catechism of the Catholic Church, 64). In this, they subtly communicated the attributes of the Messiah, helping humanity to recognize Him when He came. The early Christians connected many of the Old Testament prophecies to Jesus. For instance, Isaiah’s words: “The virgin will conceive and give birth to a son, and will call him Emmanuel” (Is 7:14), and “He was pierced for our sins, crushed for our iniquity” (Is 53:5).
Prophetic Age Concluded
As the Letter to the Hebrews begins, “In times past, God spoke in partial and various ways to our ancestors through the prophets; in these last days, he spoke to us through a son” (Heb 1:1-2). With the Incarnation of Christ, the time of prophecy was completed. As St. Augustine explained, “The time for promises was in the time of the prophets, until John the Baptist; from John until the end is the time of fulfillment.”
Jesus is the fullness and culmination of God’s revelation. As the Catechism explains, in Christ, God “has said everything” (Catechism, 65). Jesus and His revelation to the Apostles complete the public revelation of God. The witness and words of the prophets, as in the days of the Old Testament, are not necessary in the same way they once were.
The Holy Spirit’s Role
While there are no prophets after the Old Testament prophets, the Holy Spirit continues to inspire individuals within the Church, allowing them to bear prophetic witness. St. Paul describes prophecy as a gift to the members of the Church (cf. 1 Cor 12:9).
By Baptism, each Christian is incorporated into Christ, including the role of prophet. The prophetic voice of the Church is found wherever Christians can be found. God’s faithful help show forth the presence of Christ in the world as they discern their words and actions amid contemporary challenges and questions.
Witness Remains
Some Christians may receive special communications from God. These private revelations, which can include Marian apparitions among other visions and messages, do not add to or change revelation but provide encouragement and example. The faithful are not required to believe in private revelations, but these revelations can strengthen faith and offer spiritual insights.
Public revelation is complete in Jesus, but the gift of prophecy remains. While there are no longer prophets in the same sense as those of the Old Testament, the Church continues the prophetic mission through the witness of its members through the Holy Spirit’s guidance. The fullness of revelation is found in Jesus Christ, and the Church carries forward that revelation through its teaching and example. 1
Educating for Eternity
LISA FLETCHER
What if every math problem, science lab, or book discussion in a Catholic school was also a lesson about God?
That’s the heart of Education for Eternity, a growing initiative across the Archdiocese of Cincinnati. It’s not a new curriculum or program—it’s a shift in perspective. Rooted in the belief that Catholic education is ultimately about forming saints, Education for Eternity invites teachers to see every subject as a pathway to heaven.
“This isn’t just about adding faith to what we already teach—it’s about seeing everything through the lens of faith,” said Al Kovacic, director of campus ministry at Elder High School. “We’re not just preparing students for college or careers. We’re preparing them for eternal life.”
for professional development this fall. Kovacic first encountered it two years ago at Bishop Chatard High School in Indianapolis, where their campus minister is using the book with faculty throughout the year.
“He paired teachers from different departments—like religion and science, or English and art—and had them collaborate on ways to integrate a Catholic worldview into their subjects,” Kovacic said.
Inspired by that approach, Elder plans to launch its own version of the initiative by putting the book into the hands of every teacher this summer. “The hope is to get everyone on the same page and create a culture where Catholic identity isn’t just present, it’s everywhere,” Kovacic said.
Our job is to lead students to heaven.
That’s the ultimate goal.
The phrase “educating for eternity” comes from a book by Catholic theologian Brett Salkeld, Educating for Eternity: A Teacher’s Companion for Making Every Class Catholic. “Over the last three years, we have been slowly introducing the book and its concepts to all the various groups that the Catholic Identity department works with, such as high school and elementary religion reps, as well as cohorts of principals,” said Veronica Murphy, director of Religion Curriculum and Resources for the Archdiocese of Cincinnati. “Because of our work, some teachers and principals have introduced it to their staff. We find this very encouraging.”
At Elder High School, faculty will begin using the book
That spirit of integration, not isolation, is what sets Educating for Eternity apart. It’s not about squeezing a Bible verse into a science lesson or tacking a saint of the day onto a history class. It’s about recognizing that the Gospel naturally permeates every discipline when approached with intention.
“Catholic education stands out because it doesn’t stop at forming good students or good citizens,” Kovacic said. “Our job is to lead students to heaven. That’s the ultimate goal, and everything we do should support it.”
Murphy agrees. “Education for Eternity is the understanding that we are educating students knowing that our ultimate goal is to live with God in heaven,” she
said. “While we certainly want our students to receive an excellent education and be prepared for their vocations in this life, our goal for all our students is heaven.”
That mission has only grown more urgent. With fewer priests and religious teaching in schools, lay educators are carrying the responsibility of faith formation. Many are not trained theologians, and even those strong in their faith can feel uncertain about how to integrate it into subjects like math or literature.
That’s where Salkeld’s book offers both inspiration and practical support. “The book helps teachers see that Catholic anthropology—the belief in the dignity and destiny of the human person—can shape the way we approach every topic,” said Kovacic. “It’s not about being preachy. It’s about teaching with purpose.”
Murphy noted that, with the positive reception they have received from the small groups, they are currently incorporating the book into their communications, working with teams from other schools, and have even
invited Brett Salkeld to come to the Archdiocese of Cincinnati in the fall of 2026.
“Our goal is to have representation from all schools. This is something every Catholic educator can connect to, because it’s why we do what we do,” she explained.
Ultimately, the hope is that Catholic schools will experience a cultural renewal—a shift where faith isn’t confined to theology class or morning prayer, but becomes the foundation for how every subject is taught.
“The goal is to refresh our Catholic schools in the mission of the Church to evangelize students and their families to build the Kingdom of God,” Murphy said.
That vision is already taking root.
“We’re just getting started,” Kovacic said, “but I can already tell there’s excitement among the faculty. People want to teach with meaning. They want their work to matter.” 1
PATRICIA MCGEEVER
Jesus in Every Classroom
When parents send their children to a Catholic school, they expect them to get a faith-filled education—school days that begin and end with prayer, with more prayer sprinkled in throughout the day. But, religion teachers aren’t the only ones addressing faith in their classrooms. It’s often in the informal moments when teachers of other subjects can reach students in unexpected ways. In Michelle Pitstick’s math class at Mount Notre Dame High School, students may learn about a saint or a bit of religious history before tackling algebra or geometry.
“Typically what I do at the beginning of the week when I’m making my agendas is look for the saint of the day or something to bring into my classes that week,” said Pitstick.
It’s the first thing the girls see on the big screen when they walk into Pitstick’s classroom. There is usually a link so they can access the information on their own devices if they want to learn more. Pitstick has brought in pictures of her travels as well, including those of the Holy Stairs next to St. John Lateran in Rome and a visit to Lisieux, France, the home of St. Thérèse the Little Flower and her parents, Sts. Louis and Zelie Martin, who were canonized in 2015.
“One of the girls said, ‘Wait a minute, hold on, saints can be married?’ It was a great conversation opener that they didn’t realize that. I said, ‘Yes, you should
all strive to be a saint someday,’” added Pitstick.
Brother Ed Kesler, C.F.P., is retired now, but he did something similar when he was teaching seventhand eighth-grade students.
“That’s one of the advantages in a religious, academic environment,” said Brother Kesler. “You can toss in, or, as I like to say, ‘season,’ different aspects of social studies, science, language arts, with some of what we believe. Show them that you actually believe in what you say you profess.”
Both Pitstick and Brother Kesler agree that starting classes this way grabs the students’ attention and gets them engaged in their faith and in the class ahead. It also drives home that Catholic beliefs and practices tie into other subjects.
“Science relates to creation of the world in a lot of ways,” Brother Kesler said. “It goes back to what we think of as creation and the notion that God has a role in this creation that is constantly being revealed.”
The practice of incorporating the Catholic faith also allows teachers to be witnesses, sharing a piece of their own faith with their classes.
“When you can put faith into the situation you are in, it helps [the students] appreciate that religion isn’t just a subject,” concluded Brother Kesler. 1
When you can put faith into the situation you are in, it helps the students appreciate that religion isn’t just a subject.
BROTHER ED KESLER
Book Review
Dr. Kenneth Craycraft
As Catholics, we do not make a hard separation between the sacred and the profane, nor do we see “secular” things as somehow inhabiting a different world from “religious” things. Yes, we can identify the conceptual difference between the secular and the religious for certain purposes, but these are two ways of describing the world, not two words corresponding to two different worlds. “All that is, is good,” as Haydn’s opera The Creation puts it, echoing Genesis 1:31: “God looked at everything he had made, and found it very good.”
All that exists is also fallen, to be sure. Thus, Christ came to redeem and restore all good things to their natural states. “Sacred” and “secular” may be useful taxonomies for certain purposes. For example, we understand that the sacred enriches and sustains the secular. Conversely, secular things should be ordered toward the sacred. This means, among other things, that the sacred informs our understanding and use of secular things. But these conceptual distinctions are rooted in the fundamental unity of all creation as belonging to God, shared for our use and enjoyment. Christ redeems all things and, ultimately, restores all things to their original goodness.
This is the spirit of Matthew Becklo’s excellent and highly readable new book, The Way of Heaven and Earth: From Either/Or to the Catholic Both/And
Becklo understands that the Catholic theology of “both/ and” cuts against the (un)natural tendency of popular culture to divide all things into “either/or.” This inclination is rooted in an ancient dualist heresy variously known as “Gnosticism” or “Manichaeism.” But it permeates many aspects of American public life today, including, unfortunately, many non-Catholic Christian traditions. Protestant fundamentalism, for example, situates its entire theology in an “either/or” framework. In this sense, it is no different from secularist or even atheistic views of the world. “Whether it’s religion, philosophy, culture, politics, or art, we find ourselves in a fiercely divided world,” Becklo writes: “divided countries, divided states, divided communities, divided families, divided minds.”
But this is not the Catholic way, Becklo explains. “The Church’s dogmas, doctrines, … sacraments, saints, and social teachings—all of it comes back to both/and.” This is captured in the very title of the book, which, of course, is an echo of the Lord’s Prayer: “Thy will be done on earth as it is in heaven.” When we make this prayer, we are seeking to put ourselves at the service of heaven for the sake of the earth, uniting the former with the latter in the fullness of redemption.
Toward developing this theme, The Way of Heaven and Earth is structured in short, accessible chapters, exploring how the notion of both/and plays out in any number of ways—faith and reason, Jesus as God and man, morality as discipline and liberality, knowledge as faith and reason, work and leisure. And the book closes with an appendix collating numerous quotes from across Catholic history, illustrating the rich history of both/and. I can say without hesitation that The Way of Heaven and Earth is among the most lay-friendly Catholic books I have read in quite some time. As such, I highly recommend it to readers of The Catholic Telegraph (and everyone else). 1
$24.95
Football with Faith
Rams & Knights Blend Prayer with Pigskin
J o H n stegeman
Archbishop Alter High School and Stephen T.
Badin high schools are rivals when it comes to athletics, but the two Greater Catholic League coed schools are area leaders when it comes to incorporating faith and football. Both programs offer players weekly opportunities to encounter Christ.
“Every Thursday after school, the football team meets in the chapel, and we have a short prayer service prior to our walk-through practice before the big game on Friday,” said John Ruff, Alter’s lay team chaplain. Ruff served as an assistant coach the previous five seasons and will focus on the chaplain role for 2025. “It’s a time of reflection and slowing down a little bit and thinking about how our faith plays into what we’re doing at the school with football.”
Badin Head Coach Nick Yordy said the Rams’ focal moment comes hours before kickoff, in the form of a team Mass.
“That’s a very serious time for us,” Yordy said. “It’s really just a point in the week, five hours before a game, where I am in there with the team, our priest is there, and we all just reflect on what we have to do. For me especially, it’s a culminating point to the week where [football-wise] there’s nothing we can do now except say some prayers and hopefully we go out and perform well and get a win.”
ALTER’S STARS
Ruff, who also teaches theology at Alter, has worked to create a program that goes beyond the prayer services.
“In the last couple years, there’s been more of an emphasis on connecting sports and virtue; sports and living a life of integrity, which can only be found in Christ Jesus,” Ruff said. “So, in addition to the prayer services, we focus on one or two virtues a season. … The prayer service is structured around Scripture readings … [with] the lay homily focusing more on how that
reading connects with the virtue, and then different ways [the athletes] can live out the virtues in their lives.”
Ruff said that they are going to keep that same format, focusing on various virtues, but adding an additional step.
“This year, we’re going to incorporate ownership of acting on those virtues by setting goals every week for the players,” he said.
Alter’s virtues for 2025 are humility and respect. Ruff is working with teachers and staff at the high school to incentivize students. On the field, players can earn brown star decals to go on their gold helmets. This year, if a teacher “catches” a student doing a good deed that coincides with the virtues they’re working on, the player may be rewarded with a white decal for his helmet as well.
BADIN BLENDING TRADITIONS
Badin’s traditions, aside from the Mass, include pregame team prayer with the coaches and, just before the team runs through the banner, a special moment of prayer just for the players. There’s also the important presence of school and team chaplain, Father Ed Pratt.
Yordy said Father Pratt is a welcome presence, not only leading prayers, but also being a witness by spending time with the team. He is often seen on the field during pregame warmups, giving encouragement and high fives to players.
This year, Badin will play its home games at the high school for the first time in its 60-year history, thanks to the construction of a new multisport stadium, the Matandy SportsPlex. The state-of-the-art facility will no doubt be a boost to the Rams’ track, soccer, and football programs, but Yordy said a Marian grotto will be an important part as well.
“One part of that project that is not yet completed … [will be] a grotto for Mary … down by the school. We will incorporate [a stop there] into our pregame traditions.”
Whether it’s through helmet decals, moments of prayer, or a moment of reflection at a Marian grotto, the Rams and the Knights are proving that football can be more than a game—it can be a path to virtue, unity, and a deeper encounter with Christ. 1
The World Needs Holy Weirdos
SHINE ON | Dominick Albano
My friends, Shine On is back … and so am I. After a twoyear hiatus, I couldn’t be more excited to be returning as a writer to The Catholic Telegraph to continue the Shine On column. Nothing brings me more joy than helping people remove the lampshades from their lives, letting their lights shine!
You are the light of the world. A city set on a mountain cannot be hidden. Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house. (Matthew 5:14-15)
When you’re a kid, you act like you’re the center of the universe. Trust me, I know. My four sons are now 16, 11, 10, and 8, and they are good boys. Holy boys. Rambunctious boys. Boys who act like I’m subjecting them to torture when I ask them to clean the kitchen after dinner.
It’s the nature of being a kid.
As we grow, most people learn an important lesson. It’s a hard lesson to learn, but the most important lessons are usually hard learned:
You are not the center of the universe.
Nope, the world doesn’t revolve around you. It doesn’t revolve around me either (thank goodness, because otherwise there’d be a lot more pizza, baseball, and bad decisions).
Yes, most people learn this lesson, but the truly wise learn an even more important lesson: There is someone at the center of the universe, and it’s Jesus.
He always has been, and always will be. The more we try to put ourselves, our problems, our ambitions, our desires at the center of the world, the more chaotic life will be.
Here’s the problem: Even if you know Christ is at the center of the universe—even if you know your whole world should revolve around Christ—it’s hard to actually live like that.
Let me be honest with you: I don’t know how many people would tell you my life revolves around Jesus. I hope they would, but the reality is that, from the outside, it really
looks like my life revolves around my kids and baseball.
The kids thing probably doesn’t need much of an explanation, but the baseball thing might. See, three of my boys play travel baseball, and I coach two of the teams. We start practices in December, and the season doesn’t end until late July. On any given weekend from April through June, we’re probably running to three different cities with three different kids between nine different games, and trying to keep six different uniforms washed at the same time.
I can’t escape the reality that my life looks like it revolves around my kids and baseball. But the world doesn’t need another family whose life revolves around baseball.
The world needs people who look a little different. The world needs holiness. The world needs holy weirdos.
See, if you live your life like Christ is at the center, you’re probably going to look a little weird.
But it will be good weird. Holy weird.
We’re talking about a family that prays before meals, a coworker who refuses to engage in gossip, a neighbor who actually acts like a neighbor, a Catholic school that teaches virtue before vocabulary and grace before grammar.
That’s what it means to put Christ at the center. That’s what it looks like to let your light shine.
No matter where our baseball tournament is or when we play, we never miss Mass. I lead every team I coach in prayer before every game. I remind the players how grateful we should be to have the health, talent, and family support to play, and I remind them that no matter how they perform in a game, it can’t change how valuable they are in the eyes of God.
Maybe all that looks a little weird, but it’s the best way I can try to make sure we keep Christ at the center of our chaotic, busy, baseball-filled life.
So, my friends, don’t be afraid to be a holy weirdo in a world that desperately needs it. Don’t be afraid to shine on!
Live Vertical D
REBEKAH DAVIDSON
Live Vertical, a campus ministry focusing on guided adoration, has made its way into three schools within the Archdiocese of Cincinnati: Archbishop Elder High School (Cincinnati), Bishop Fenwick High School (Franklin), and Archbishop Carroll High School (Dayton).
“The mission of Live Vertical is very relational,” said Father Jacob DuMont, archdiocesan deputy superintendent of Catholic Identity and Faith Development. “They’re looking to help the students have a personal relationship with Christ through the Eucharist. Throughout the day, there is almost always a class in adoration., So, by the end of the day, pretty much the whole school has gone to adoration.”
Live Vertical helps campus ministers provide students a monthly opportunity to spend 45 minutes with the Lord in adoration. Students are encouraged to slow down and place themselves in the presence of the Eucharist. During that time, ministry leaders may give a witness, read from Scripture, or share a quote from a Catholic author or saint.
“There are prompts to pray about,” said Hayden Hoefler, a student at Archbishop Carroll. “It helps us to realize that prayer is not always just words, but a contemplative conversation with God. It’s a relationship.”
Praise and worship music is sometimes played, and the sacrament of Reconciliation is often made available. After the reflection, students are given quiet time before ending with closing thoughts.
“The feedback is very positive,” said Albert Kovacic, director of campus ministry at Elder High School. “Just getting time away from the busy school day and the stress of what’s happening to take some time to be with Our Lord and have some quiet time … It elevates the Catholic identity of our school.”
“I started seeing a lot of things changing in the culture: students going to confession on a regular basis,” said Martha Saurine, campus ministry director at Archbishop Carroll. “What we’re trying to do [is show that] Jesus is here for you. We really want students to learn to bring every joy, every sorrow, every struggle to the feet of Jesus and [the students] won’t be disappointed. You just have to learn to ask for help.”
Saurine said that the goal is for every student to know, love and serve God.
Originally launched in Philadelphia and a neighboring town, Live Vertical expanded to Cincinnati when founders Luke LeTourneau and Rob Longo were connected with Father DuMont after
discerning the next steps for the ministry.
Father DuMont said the campus ministers wanted to organize Eucharistic adoration at schools or neighboring parishes. “It’s just a lot of work, and having Live Vertical as a support … really came to be a great fit for the schools,” he said.
LeTourneau and Longo visit the schools each month to help lead the ministry. They have also hosted workshops for campus ministers and teachers so they have the tools to eventually lead the students on their own.
“To see the growth and openness that has occurred has been truly amazing,” said LeTourneau and Longo in a statement. “To expand into Cincinnati and other dioceses has been completely the work of God. Today’s youth need authentic truth and peace. Our Lord is the answer to all the questions of hope and healing that people need.”
Father DuMont said the archdiocese plans to implement Live Vertical in two more high schools and possibly two elementary schools. They are also looking to hire a local director to oversee the operations of the ministry in the schools as it continues to grow.
“I feel it (Live Vertical) did help our school learn how to pray and have that relationship [with God],” said Hoefler. “We can forget that Jesus is right there. They help us to [grow our] relationship with Jesus and see that He is there for each and every one of us.”
I started seeing a lot of things changing in the culture: students going to confession on a regular basis.
“I just think the importance of adoration is glossed over,” continued Hoefler. “I think the key to our relationship with Jesus is just to sit there. It’s a big help having Jesus in your school and chapel. That’s how I like to start my day … right in front of Him.”
Catholic author and founder of the Dynamic Catholic Institute, Matthew Kelly, will also be partnering with Live Vertical and the Archdiocese of Cincinnati.
“[Matthew Kelly is] helping to support with some of his time and resources,” said Father DuMont. “He and I are going to help lead a retreat for our 24 principals [or] presidents of our high schools. It’s exciting to have him supporting this Eucharistic initiative.” 1
Innovation and Faith Formation in an Ever-changing World
KARY ELLEN BERGER
For more than 45 years, the Cincinnati Religious Educators’ Association (CREA) has been a steady presence in the Archdiocese of Cincinnati, supporting those dedicated to forming others in the Catholic faith. Rooted in community, faith, and ongoing learning, CREA continues to adapt alongside the evolving mission of catechesis and evangelization.
CREA’s mission is threefold: to support spiritual and professional growth, to offer updates on current trends and practices in catechesis, and to provide a space where ministry leaders can share wisdom, challenges, and support. Members benefit from regular gatherings, an annual Professional Development Day, and casual happy hour meetups that are as much about friendship as they are about formation.
“Professionals and volunteers in the field of catechesis gather regularly to form a supportive community dedicated to the faith formation of children in our archdiocese,” said Jayne LoConti, CREA board chair.
At its heart, CREA is about connection. Whether someone is a seasoned parish catechetical leader or a volunteer new to faith formation, CREA provides a network of people who understand the joys and challenges of ministry.
“Today, CREA exists to support those involved in evangelization and faith formation, offering regular opportunities to connect as a community on both personal and professional levels,” said LoConti.
One of CREA’s most valued offerings is its Professional Development Day, an annual event that blends spiritual renewal with practical tools for ministry. In addition, CREA hosts local and regional speakers who bring fresh insights and perspectives to the ministry landscape. These events help members stay grounded in their Catholic identity while remaining open to innovation.
“Additionally, our networking happy hours throughout the [arch]diocese provide a casual, welcoming environment to
share experiences and ideas,” LoConti said.
CREA emphasizes that its network isn’t just for full-time professionals. Volunteers who give their time and hearts to parish faith formation are equally welcome and valued. That spirit of inclusivity and support is central to CREA’s mission.
“One of CREA’s greatest strengths is the opportunity it provides to connect with others in similar ministry roles. Whether you are a professional or a volunteer, the value of sharing successes, challenges, questions, and even struggles cannot be overstated. CREA members believe we are stronger together,” said LoConti.
That strength also extends to the clergy. LoConti encourages pastors to help their catechetical leaders attend CREA events, recognizing that supported and well-formed ministers are better equipped to serve their parishes.
“We also encourage pastors to recognize the value of offering their staffs opportunities for development, connection, and support,” said LoConti.
The invitation is wide open as CREA prepares to launch its upcoming season this fall. The kickoff event will take place on Tuesday, September 9, at The Community of the Good Shepherd from 11:30 a.m. to 2 p.m. Lunch will be provided. To RSVP, email cincinnatirea@gmail.com.
“Our hope is that everyone working or volunteering in evangelization and formation within the archdiocese will come to know and benefit from CREA,” said LoConti. “I am honored to serve on a board committed to supporting those laboring in the vineyard of evangelization in the Cincinnati region of the archdiocese,” LoConti added.
CREA continues to do what it has always done—bring people together to strengthen faith, ministry, and one another. In a world that’s constantly changing, the community that CREA fosters remains a grounding and grace-filled gift. 1
The Call of an Artist
KARY ELLEN BERGER
Catholicism is inherently beautiful, and Tim Langenderfer knew this from a young age. Langenderfer grew up attending Queen of the Most Holy Rosary Cathedral, which was “the most beautiful cathedral,” he said. Here, he found a deep appreciation for the beauty of the Mass and Catholicism.
Langenderfer’s appreciation for beauty translated to his art classes in school. “There comes a time when you realize, and your teachers tell you, you’re more talented than the others.” The more he pursued art, the more he loved it. Langenderfer studied studio art at Ohio University; afterward, his career took off. He worked as an illustrator for many notable publications, including The Chicago Tribune and Golf Magazine. He drew caricatures of important figures for newspapers and started his own company. Professionally, he was a huge success.
Yet, there was a disconnect between his Catholic faith and his lifestyle, and Langenderfer said he “got lazy”. He took the beauty of the Catholic faith for granted. It got to a certain point where he decided he needed to make a change. So, he did a deep dive into his heart and lifestyle, and came to a conclusion.
“If I believe what I profess to believe,” he said, “how do I need to change? Because if I believe this, I need to act like it.”
It was then that Langenderfer took ownership of his faith.
Langenderfer had many experiences with the
Lord that solidified his Catholic belief, and his posture of heart shifted drastically. He was inspired and influenced by many great priests in the Archdiocese of Cincinnati, especially Father Benedict O’Cinnsealaigh. The pair met when they were both at the University of Dayton, Langenderfer as an adjunct professor, and Father O’Cinnsealaigh at the Marian Research Institute.
Father O’Cinnsealaigh was the one who told Langenderfer that his faith and art should be united. This set the wheels in Langenderfer’s brain turning.
“I went from drawing caricatures to painting beautiful religious art,” he said. “My goal became beauty. And I always try to start with a prayer. I notice a difference in my art when I pray before I work. It’s always better, more beautiful.”
Langenderfer called to a higher standard not only himself but also his art. “God showed up in my art,” he said.
He was rebuilding his career with a new type of success, one that was noticed by Catholics across the country. In 2005, Christendom
It wasn’t just about being a good artist anymore—it was about being a good Catholic.
Working at Lehman made me a better Catholic, a better man. And in turn, a better husband, father, and artist.
College reached out and commissioned him to paint a portrait of Pope Benedict XVI. This was just the beginning. He was commissioned to paint Pope Benedict XVI a second time. Then, Mount St. Mary’s Seminary in Cincinnati came knocking, commissioning Langenderfer to paint the official portraits of the archbishops of Cincinnati. He painted Archbishop Pilarczyk, Archbishop Schnurr, and even his good friend Father O’Cinnsealaigh.
Yet, God wasn’t done using Langenderfer’s artwork for the betterment of the kingdom. “I wasn’t really looking for a change. My wife suggested I look at employment opportunities on the archdiocesan website, and there was the position at Lehman High School, just waiting for me,” he said.
“Teaching became a new passion,” Langederfer said. Through the inspiration of his colleagues, he found a new goal.
“Our primary responsibility is getting souls to heaven,” said Joe Schiemising, a theology teacher with whom Langenderfer worked.
This was a wake up call. “Everything needs to be Christ-centered,” Langenderfer said. His classroom approach became theologically focused; he would bring topics from the students’ theology classes into his art class. On Fridays, when the students had Mass and confession, they would discuss the beauty and art of the Mass. As the pinnacle of our Catholic faith, the Mass is the utmost expression of truth, beauty, and goodness. It’s living, breathing, ageold art, and Langenderfer did his best to ensure his students understood this.
“Working [at Lehman] made me a better Catholic, a better man. And in turn, a better husband, father, and artist.”
While Langenderfer wouldn’t have traded his time at Lehman High School for anything, this chapter of his life has come to a close. He and his wife will be moving to Columbus to be closer to their grandchildren. There, he accepted a position teaching art at St. Charles Preparatory School.
“Leaving Lehman has been heartbreaking,” Langenderfer said, “But we’re really excited for this new chapter.” 1
Tim Langenderer’s artistic process as he works to create a portrait of Archbishop Dennis Schnurr using oil paints. Langenderfer was commissioned by the archdiocese to paint the official portraits of the archbishops of Cincinnati.
Where Secular Meets Sacred
DIVINE
SEEING | Emma Cassani
In a visually saturated world, it’s easy to feel overwhelmed and become desensitized to beauty. Visio Divina, Latin for “divine seeing,” encourages us to slow down and engage in visual contemplation, using art as a profound tool for connecting with the Divine.
A Guide to Visio Divina
Begin by making the sign of the cross and inviting the Holy Spirit to guide your contemplation. Spend a moment meditating on the Chapel of the Rosary (Chapelle du Rosaire), ca. 1951, by Henri Matisse, located in Vence, France. The chapel is still in use today and is maintained by the Dominican order. Visitors are welcome for a small fee.
Readers are encouraged to look up additional photos of the chapel online, as the images included here can’t fully capture its beauty.
Background
Henri Matisse (1869-1954), obsessed with color and light, spent much of his life chasing beauty. Although born into a Catholic family, he never actively practiced the faith. At times, he identified as an atheist; at others, he was silent on the topic. In general, he seemed private and ambivalent about religion. But when asked by a reporter if he believed in God, Matisse responded, “Yes, when I am working.” He had some sense of God, but no deep relationship with Him.
View
Alamy Stock Photo.
Matisse’s bold use of color, emotional intensity, competing planes, and fluid line helped define a new movement in art called Fauvism, named after the French word fauve, meaning “wild beast.” Avant-garde for his time, Matisse painted from emotion rather than realism, rejecting the rules of traditional academic art.
His pursuit of beauty can be seen throughout his work, from tropical, vibrant still lifes to more abstract, often sensual, depictions of the human form. “What I dream of is an art of balance, of purity, of tranquility, devoid of disturbing or disquieting subject matter … something like a good armchair, relief from bodily fatigue,” he said.
It’s as if he tried to live inside his paintings—places where pain and suffering could not exist. But in trying to numb all negative emotion, he also kept himself from experiencing the deeper happiness and connection that are only obtainable through truth.
Toward the end of his life, the “perfect” world Matisse had created for himself began to crumble. His health deteriorated. His wife, burdened by his repeated infidelities, left him. And with the world at war again, he fled to the South of France. There, Matisse was forced to face what he had long avoided: the loneliness, emptiness, and discomfort he had spent decades painting over like a bandage.
After surgery for his illness, Matisse found himself in a wheelchair, suddenly unable to manage daily tasks or pursue his art as before. He placed an ad requesting a “young and pretty” nurse. Monique Bourgeois, a young woman discerning religious life, answered the call. As she helped him recover, she posed for several of his pieces, and the two formed a sincere friendship.
Years later, having entered the Dominican order and taken the name Sister Marie-Jacques, she learned that her community needed a chapel. Immediately thinking of Matisse, she asked if he would be willing to design it. As an atheist, Matisse was likely hesitant to take on the project, but he accepted his friend’s offer and soon immersed himself completely. Over the next four years, Matisse poured himself into every detail, from the architecture to the stained glass windows, the sanctuary murals, and even the priestly vestments.
Enter In
Nestled in the hillside of the South of France, the Chapel of the Rosary takes a modest, rectangular form with a peaked roof, almost like a child’s drawing of a home. Its white, plaster façade and zigzagging blue-tiled roof contrast with the terracotta rooftops of nearby buildings, giving the chapel a subtle yet distinctive presence.
You step inside. Immediately, you notice how bright it is—stark, yes, but inviting. Sunlight filters through the slender stained glass windows on the left, casting patches of glittering blues, greens, and yellows across the white walls and tiled floor. It feels as if God continues to co-create with Matisse each day, painting the whitecanvassed sanctuary with colorful, dappled light.
On the wall to your right, a large mural, painted with thick, black lines unfolds across white tile. Cloud-like flowers dot the composition and large letters spelling “Ave” hang in the top left corner. Just off center to the right, a loose, delicate drawing of Madonna and Child appears. Mary sweetly holds Jesus, who stretches out His arms in a posture resembling the Cross.
Rows of simple wooden chairs line the aisle, leading your eye toward the altar … only something feels different. The sanctuary is shaped like an “L,” and the altar doesn’t face straight ahead, but diagonally, tucked into the corner where the two walls meet. You walk closer, peeking around the bend to find the short arm of the “L” with a few rows of short pews.
Turning back to face the altar, you notice another mural stretching from floor to ceiling. Black lines form the simple outline of a priest. This is St. Dominic, representing the Dominican Order. Matisse intentionally placed him behind the altar and left his face blank, so that any priest celebrating Mass could see himself in the saint.
As you turn to walk back the way you came, your eyes land on the last mural, this one snaking up the tiled wall—the Stations of the Cross. Each station is numbered and drawn with a trembling hand. The lines feel urgent— loose, jagged, even messy. You sense pain in the strokes, as if Matisse himself was suffering.
And in truth, he was. Still battling illness during the
Continued on page 30.
creation of the chapel, Matisse struggled to stand or use his hands for long periods. To make things easier, he attached a brush to the end of a long stick—allowing him to paint while seated, still able to reach the highest points. It’s a quiet example of his devotion: even in his own suffering, he persisted to depict Christ’s.
Reflection
Matisse chased his idea of beauty relentlessly, but when illness and long-suppressed pain finally caught up with him, something unexpected happened. Instead of withdrawing further, Matisse let someone in.
Through his friendship with a young woman who would become a Dominican sister, Matisse didn’t just return to art, but stepped into something sacred and real. Designing the Chapel of the Rosary wasn’t a selfish endeavor, but an offering. He was finally honest with himself, pouring his whole being—his vision, creativity, and even his pain—into every
For further exploration
detail. Although he struggled to believe in God, it was this act of beauty—this chapel for a friend and openness toward the Divine—that he later called his “greatest masterpiece.”
What makes the Chapel of the Rosary so beautiful is not just the color or simplicity, but the story behind it. It was created by a man who had spent years trying to avoid suffering and faith, only to be drawn into both by love. His transformation invites us to do the same—to consider that holiness doesn’t always appear in expected ways.
There’s this instinct, I believe, that all human beings possess—an inclination to immediately dismiss something that feels unfamiliar, noting it as strange. We’re drawn to what we understand. We feel safe in the conventional. When we encounter something unusual or abstract, especially in a sacred space, our initial response may be one of hesitation, confusion, or even rejection.
The Chapel of the Rosary invites exactly that kind of tension. There are no ornate carvings, dramatic marble statues, or tiered high altars. The stained glass windows do not capture biblical stories. Instead, they depict organic shapes glowing in vibrant, cool tones. The walls are not adorned with detailed, richly colored oil paintings hung in gilded frames. Instead, the Madonna and Child, and the Stations of the Cross appear in bold black lines contrasting against the white tile.
Perhaps, it’s not what some expect. And yet, it is holy.
To have a Christ-centered worldview means learning to see truth, goodness, and beauty even when they’re expressed in ways that feel unfamiliar or uncomfortable.
The prophet Isaiah wrote, “He had no beauty or majesty to attract us to Him, nothing in His appearance that we should desire Him. He was despised and rejected by mankind, a man of suffering and familiar with pain” (Is 53:2-3). Christ Himself was not what people expected. He came in humility, clothed in ways the world overlooked and deemed as strange.1
• Durozoi, Gérard. Matisse: The Masterworks. Translated by John Greaves. London: Bracken Books, 1989.
• Lev, Elizabeth. “An Atheist’s Chapel in France.” Angelus News, August 17, 2023. https://angelusnews.com/arts-culture/chapel-of-the-rosary-matisse-france/
• Musée Matisse. “Henri Matisse and the Chapelle Du Rosaire.” Ville de Nice, 2025. https://www.musee-matisse-nice.org/en/the-artist/matisse-and-the-rosary-chapel/
The Importance of Teaching Our Children to Be Childlike
CATHOLIC AT HOME | Katie Sciba
“Train the young in the way they should go; even when old, they will not swerve from it” (Proverbs 22:6).
My kids and I have a “crew meeting” every morning at nine. We cover the plan for the day and the rest of the week to make sure everyone is on the same page. I answer any questions at the tail end of our meeting, and then they’re off! The crew meeting affords me a captive audience, and, not long after its establishment, I realized I was sitting on a prime opportunity to cover more than the day’s logistics.
Aside from our obligations and schedule, the kids and I go over a vast array of topics from why St. Joseph is a big deal to what their vocations are, plus a peppering in of human behavior, struggles with mental illness, and how the Lord upholds us with grace to do everything He asks. Teaching them this way is fun, and we all look forward to our real conversations.
But we parents, who were each wideeyed children not too long ago, know deeply that “more is caught than taught.” I do my best to tell my children what I know and continue to learn, but, the truth is, my behavior informs them more than any kitchen table lesson. It’s a reality that stares me in the face every time my children act like me. For better or worse, my husband and I give examples of how to live that our children are likely to mimic.
had to solve any and all difficulties that came my way.
Every Christian shares the same primary vocation: being a son or daughter of God. Even now, with all the responsibilities we bear, this remains the most important— and perhaps most forgotten—experience of our souls. When my kids were babies, they didn’t worry about paying the mortgage or making breakfast or shopping for clothes. They received what we gave them and learned to count on it. So it should be with us in relation to the Father.
Train the young in the way they should go; even when old, they will not swerve from it.
PROVERBS 22:6
After 17 years of family life, the behavior I most want my children to have is radical trust in the Lord. Did any of us have a clue what joys and trials awaited in adulthood? Nothing but trusting in God’s intricate plan for my life could have prepared me for any of it, but confidence in Jesus would have spared me the anxiety of thinking I alone
At seven months old, my first baby was big enough for my husband, Andrew, to toss around playfully. Andrew’s large hands made Liam feel safe while he let out full baby-belly laughs, both of them beaming at each other. It occurred to me that Liam laughed because he knew and trusted Andrew. It didn’t enter his mind that he could fall or get hurt. His focus was totally on his father’s face. Andrew’s capable hands and happy grin gave Liam the reassurance to go ahead and enjoy the ride.
How much more trustworthy is our heavenly Father? Our Father moves and works for our good in every detail.
As adults, we’re so accustomed to being depended on that the concept of depending entirely on the Lord can feel counterintuitive. We tend to treat God as a safety net in case our plans fall through. Being childlike is not only the key to entering the kingdom of God, but also miraculously yields confidence and joy regardless of circumstance. Knowing the way I pray, think, and act right now will impact my kids decades into the future. I want so much to set the example of total trust in God now, with the hope that, as adults, they will remain first and foremost His children. 1
C elebration f A Place
Throughout its history, the Cathedral Basilica of St. Peter in Chains has been a beacon of hope; a place for worship, faith, and fellowship; and the site of many significant events for the Catholic community in the Archdiocese of Cincinnati and beyond.
Relatively early in its history, St. Peter in Chains became the center for “grand celebrations.” In 1876, Archbishop John Baptist Purcell became the first bishop in the United States to mark the 50th anniversary of ordination to the priesthood, and bishops throughout the country attended the anniversary Mass held at St. Peter in Chains. When Cincinnati native Henry Moeller was consecrated bishop of Columbus at the cathedral in 1900, it was described as “one of the grandest ceremonies in the history of St. Peter’s.” In 1903, a huge throng of people gathered at St. Peter in Chains to mourn the death of Pope Leo XIII.
In November 1911, 12,000 men joined in the first Holy Name Parade in the archdiocese, culminating at a review stand in front of the cathedral. The St. Antoninus Parish Holy Name Society revived the parade in 2014, and it continues to grow each year. Following Mass at the cathedral, the procession follows a two-mile route to Old St. Mary’s Church in Overthe-Rhine. The Blessed Sacrament is carried and leads the way as people sing hymns, giving public witness to their Catholic faith.
The cathedral continued to be a site for significant celebrations, meetings, and ministries during the first half of the 20th century. In September 1926, the 700th anniversary celebration of the death of St. Francis of Assisi was held locally at St. Peter in Chains and broadcast on WLW Radio.
In November 1928, the Council of Catholic Men opened its national convention with a solemn pontifical Mass at the cathedral, as did the National Catholic Education Association in June 1932. The Great Depression brought Catholics and non-Catholics together at St. Peter in Chains on Wednesday evenings and Thursday mornings in August 1931 to pray for the unemployed and relief from suffering. In 1937, the cathedral faith community organized a Red Cross unit to assist in relief efforts with that year’s disastrous flood.
After five years of renovation and expansion, the cathedral was rededicated on Nov. 3, 1957, beginning a week of special celebrations and more opportunities for faith and fellowship and expressions of joy and sorrow in the coming decades. In May 1958, the Society of Jesus (Jesuits) presented the cathedral with a major relic of St. Robert Bellarmine. In August of that same year, the National Liturgical Week Conference was held at St. Peter in Chains. In 1961, the Third Order of St. Francis sponsored a rally for interracial understanding at the cathedral, and on Nov. 22, 1963, it was the site of a citywide memorial service held in honor of President John F. Kennedy. In addition, the cathedral hosted an interfaith memorial service for Dr. Martin Luther King Jr. on April 11, 1968.
A particularly memorable occasion occurred at St. Peter in Chains on June 19, 1974, when the North American Federation of the Third Order of St. Francis (now known as the National Fraternity of the Secular Franciscan Order) presented the future St. Teresa of Calcutta with the Peace Award (now known as the JPIC Award). In the summer of 1976, the archdiocese celebrated the U.S. bicentennial with a pontifical Mass at the cathedral, along with a special concert
e I leen C onnell Y, osu
sponsored by Xavier University commemorating 200 years of sacred music in the United States. On Sept. 2, 1976, Karol Wojtyla, the archbishop of Krakow and future St. John Paul II, visited St. Peter in Chains.
Various religious orders marked years of dedicated service during celebrations at the cathedral:
• In 1985, the Sisters of the Good Shepherd marked the 150th anniversary of their order’s founding.
• In 1998, the Glenmary Home Missioners celebrated their golden jubilee.
• In 1995, the Ursulines of Brown County celebrated their 150th anniversary.,
• In 2010, the Ursulines of Cincinnati celebrated their 100th anniversary.
At the 150th anniversary of the dedication of St. Peter in Chains on Nov. 5, 1995, the cathedral’s history and significance were recognized with a Mass celebrated by Archbishop Daniel E. Pilarczyk and other bishops connected to the cathedral, including Archbishop Edward McCarthy, archbishop emeritus of Miami. In June 1996, the Archdiocese of Cincinnati celebrated its 175th anniversary with a pontifical liturgy at the cathedral celebrated by Archbishop Pilarczyk and bishops representing the arch(dioceses) that have been formed from the original Archdiocese of Cincinnati territory.
Today, St. Peter in Chains hosts many special liturgical celebrations throughout the year, bringing the faithful from all over the archdiocese for beautiful and meaningful worship experiences. The annual World Day of Peace Mass is held on Jan. 1, as the congregation joins Catholics worldwide
to promote hope, peace, and global harmony. The Rite of Election is held on the first Sunday of Lent, and the Chrism Mass on Tuesday of Holy Week. April and May mark the ordinations of deacons and priests, respectively, joyfully recognizing those who have responded to God’s call. In September, couples celebrating a jubilee wedding anniversary (25th, 50th, 55th, 60th, etc.) and their families attend Mass with the archbishop and receive a special blessing. Other annual Masses include the Blue Mass, which recognizes those employed in the public safety field, including police officers, fire fighters, correctional officers, 911 operators, and EMS personnel; and the White Mass, honoring healthcare providers and their dedicated work and asking God’s blessing upon patients, doctors, nurses, and caregivers.
From daily and Sunday Masses to liturgies during Advent, Lent, and the Easter season, every liturgy at St. Peter in Chains is approached with great joy, reverence, and dignity. Special emphasis is given to full, conscious, and active participation of the faithful in every celebration, thus ensuring all in attendance experience a sense of community and the depth of Christ’s love for us. 1
St. Pet er in Cha ins Cathedral Basilica
DEDICATED IN 1845
For nearly 180 years, the Cathedral Basilica of St. Peter in Chains has been the heart of the Catholic Church for the Archdiocese of Cincinnati and a signi cant force far beyond our archdiocesan borders.
e cathedral basilica is a place of public devotion and a source of regular pilgrimages of the faithful throughout the archdiocese. Catholic schools, individual groups of faithful and visitors to the city routinely visit and tour the church and campus gardens.
e cathedral basilica provides music for services and
archdiocesan events throughout the year and is recognized for the beauty of our outstanding cathedral choir.
In acknowledgment of the grand history and stature of the cathedral basilica, the oldest cathedral built as a cathedral in the U.S., we hope you will consider contributing towards our maintenance, upgrades, beauti cation and ministerial needs; and so help us celebrate in a building that inspires spiritual life and our ability to evangelize the local community and beyond.
ank you for your generous donations. Please consider a gift that will be applied to one or more of these important programs: Mail a check or donate online: Cathedral Basilica of St. Peter in Chains • 325 W 8th Street, Cincinnati, OH 45202 • cathedralaoc.org Your donation is tax deductible. Save a copy of this document for your records!
My gift should be directed to where it is most needed.
My gift should be directed to the A rc hb i s h o p Kar l J . Alter Preservation So ciet y.
Payment by personal check: $ Make check payable to: Cathedral Basilica of St. Peter in Chains
The Redemption of the Body - Part 2
CHRISTIAN ANTHROPOLOGY | Andrew J. Sodergren, M.T.S., Psy.D.
Note: This article is part of an ongoing series on Pope St. John Paul II’s “Theology of the Body.”
Before going on to the final part of Theology of the Body (TOB) on marriage, Pope St. John Paul II concluded his threefold meditation on the nature of the human person (i.e., his “triptych”) by reflecting on “the redemption of the body” spoken of in the eighth chapter of St. Paul’s Letter to the Romans. Because of the close connection between man and the cosmos, all of creation yearns and groans, as with labor pains, for our final redemption when “creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God … and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. For in this hope we were saved” (Rom 8:21, 23-24a).
This all sounds well and good, but what exactly is the redemption of the body? It is the healing, restoring, and elevating of the whole human person. Recall from our prior TOB reflections that the body is the sacrament of the person. It reveals and makes present the hidden mystery of the person. It is the outward manifestation of the person and the place of personal encounter. As Pope St. John Paul II said, “The ‘body’ signifies the visible aspect of man and his belonging to the visible world” (TOB 86.4). Thus, when we speak of the redemption of the body, we are speaking of “the redemption of man” (86.2) with a special emphasis on our bodiliness and connection with the cosmos. Redemption of the body refers most of all to “the eschatological victory over death, to which Christ gave witness above all with his resurrection,” as well as the victory over sin and all the effects of sin that plague humanity (86.5).
A question often arises at this point: When does the redemption of the body occur? Do we not believe that Christ has already accomplished our redemption by taking on our humanity, freely sacrificing Himself on the cross,
and rising from the dead? Yes, we do! Yet, as we saw in our exploration of the late pope’s reflections on “eschatological man,” this work of redemption is not complete until the resurrection of the body at the end of time when Jesus will come again to judge the living and the dead. Those whom he finds worthy will experience the definitive restoration and glorification of their humanity—body and soul—and enter into the eternal, divine communion of the Father, Son, and Holy Spirit. They will be completely filled with His love, presence, and joy, and forever live in perfect harmony with Him and with one another in the new creation.
We can see, paradoxically, that the redemption has both already been accomplished while at the same time, we await its final completion. For those of us who now live in this period of the “already, but not yet,” the redemption of the body also continues to unfold in our daily lives. As Pope St. John Paul II said, “The ‘redemption of the body’… expresses itself not only in the resurrection … ” but “also in the words of Christ addressed to ‘historical man’” which “refer to human morality and have an ethical sense” (86.6). By creating us as peoples endowed with freedom, God calls us to freely collaborate with Him in our redemption. Every day, we must open anew to Him the wounded, sinful places in our hearts and work diligently with the help of His grace to overcome every sinful tendency: “In his everyday life, man must draw from the mystery of the redemption of the body the inspiration and strength to overcome the evil that is dormant in him in the form of the threefold concupiscence” (86.7). In doing so, we continue Christ’s work of redemption in our daily lives. Thus, we can say that we have been redeemed, are being redeemed day by day, and hope to be redeemed when Christ comes again.
In our final reflection on the redemption of the body, we will look a little more closely at what it means to live this redemption in our daily lives, especially in regard to the spousal meaning of the body. 1
St. Clare of Assisi
Background
St. Clare was born in Assisi on July 16, 1194, as Chiara Offreduccio, the beautiful eldest daughter of Count Favorino Sciffi and his wife. As a young girl, she dedicated herself to prayer. At 18-yearsold, she heard St. Francis of Assisi preach during a Lenten service in the church of San Giorgio and asked him to help her live according to the Gospel.
Dedicated to Jesus
Clare left her father’s home and went to the little chapel to meet with Francis and his brothers. While there, Clare’s hair was cut short, and she was given a plain robe and veil in exchange for her rich gown. When her father found her and attempted to force her back into his home, she refused and professed that she would have no other husband than Jesus Christ.
The Poor Clares
Clare founded the Order of Poor Ladies (commonly referred to as the Poor Clares), emphasizing gospel poverty. Clare served the sick and cared for the poor. She came from prayer with her face so shining it dazzled those about her. She suffered illness for the last 27 years of her life but maintained her joy. Her influence was such that popes, cardinals, and bishops often came to consult her. She died August 11, 1253, at the age of 59.
Prayer
God of mercy, You inspired St. Clare with the love of poverty. By the help of her prayers may we follow Christ in poverty of spirit and come to the joyful vision of Your glory in the Kingdom of Heaven. We ask this through Our Lord Jesus Christ, Your Son, who lives and reigns with you and the Holy Spirit, God, forever and ever. Amen.
Assisi Gospel Heaven Illness Influence
Joyful Poor Clares Poverty Prayer
Saint Francis
Catholic Schools Bring the Light of Christ to a Desperate World
In August of 2000, my husband and I embarked on the next milestone of our young parenting adventure; it was time to send our oldest child to kindergarten. As the product of a Catholic elementary school and a teacher-turned-stay-athome mom, my heart felt convicted that our children would attend Catholic school. However, our squeaky-tight budget made us question whether this was the best long-term solution for our growing family. With a great leap of faith and the reassurance that “God will provide,” we enrolled our daughter in kindergarten at St. Vincent Ferrer School.
When I picked her up on that first day of school, my daughter shared rapid-fire details about her day. It was clear that her love of learning had been ignited. I will never forget when we sat down for dinner and began our prayers with “In the name of the Father, and of the Son, and of the Holy Spirit …” she shouted out, “Hey! We did that at school! Our teacher says we start every day by saying ‘hello’ to God and thanking Him for everything! My teacher says that Jesus is the reason for our school!”
I could not hold back the tears. Clearly, we had made the right choice, and the sacrifices made would be worth it. I knew that, while we would be our children’s first teachers of the faith, their Catholic school teachers over the next 13 years would be widening their Christ-centered worldview and helping shape their faith, their sense of justice, and how they serve others in this world.
Fast forward 25 years. After eight years of teaching kindergarten at St. Vincent Ferrer School, I am now going into my seventh year as principal at the same school my four children attended. As an educator, I am often astounded by the blessings we receive as we share the faith with our students and see them put their faith into action. I think I can speak for so many Catholic educators when I say that I am humbled by the responsibilities I carry as I foster a Christ-centered worldview for students through Catholic education.
To be a Catholic educator is to carry the light of Christ for our students and the families we serve—with the intent of passing that light on to them—so they can go forth and be Christ to one another. While our Catholic schools are known for their academic excellence, this is about far more than teaching content areas, meeting educational standards, and preparing students for the next level. This is about forming disciples that radiate Christ to the world.
And let’s be real. The world desperately needs young men and women who radiate Christ. It is a tough time to be a human being, and one does not have to look very far to see that Christ has been taken out of so much of daily life. What a blessing of hope it is to pass on the faith to our children through our Catholic schools.
As our children are sent into the world, they deserve to hear the message that they are worthy and loved by God so they can in turn share the love of Christ with others. Our children need to hear that their lives—all lives—are precious and worthy of respect and protection, so that, as adults, they will stand and protect the vulnerable in this world. Through the daily teaching of the Catholic faith, children learn that it is not enough to make decisions that serve themselves; they need to make decisions that are Christ-centered and serve the world with integrity and truth. Our Catholic schools are tasked with ensuring that children are armed with faith to lift them to a higher purpose so they can be the ones to bring Christ front and center to a world that is desperately in need of His light.
In the words of St. Francis of Assisi, “All the darkness in the world cannot extinguish the light of a single candle.” As we begin this new school year, may God bless our Catholic educators and their students while we spread the light of Christ to the world through our schools.
Mikki Dunkley is principal at St. Vincent Ferrer Catholic School in Kenwood, Ohio.
