A sermon on Christian meditation from Father Ryan Erlenbush. August 7th

The two fundamental movements of prayer are meditation and supplication.
Christian meditation has nothing in common with Eastern prayer (e.g. "centering prayer" or "yoga").
All the saints are in heaven because they prayed. All the damned are in hell because they did not pray. Prayer is everything!

Father Ryan's Sunday Sermons: A sermon on Christian meditation from Father Ryan Erlenbush

Why did Jesus privilege Peter, James, and John at the Transfiguration?

August 6^th, Feast of the Transfiguration of the Lord

And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart: And he was transfigured before them. (Matthew 17:1-2)

Christ did not manifest his glory to all peoples at once, nor even did he show himself transfigured to the entire company of the Apostles; rather, he chose only the three – Peter, James the Greater, and John the Beloved – as witnesses to his Transfiguration.

Why, then, was the mystery shared only with these three? Indeed, why are these three regularly favored by our Savior?

Walking on the water: The spiritual meaning of the historical event

19^th Sunday in Ordinary Time, Matthew 14:22-33

Jesus made the disciples get into a boat […] he went up on the mountain by himself to pray […] Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it. During the fourth watch of the night, he came toward them walking on the sea. […] “Take courage, it is I; do not be afraid.” […] the wind died down.

Let us be entirely clear on this point: Our Savior’s walking on the waters was an historical event which really and truly occurred on the Sea of Galilee, as narrated by the Evangelists. It is sad that some of the rationalists doubt this point. Could not he who rose from the dead likewise walk on water? Indeed, the grace which filled Christ’s soul and which overflowed also into his body at his Resurrection likewise gifted his body (when our Lord so willed) so as to enable him to walk on water. The power by which he rose and the power by which he walked on water are one and the same: His soul enjoyed the beatific vision from the first moment of his conception.

In addition to the plain sense of the letter (i.e. the literal or historical sense) there is also the mystical or spiritual sense. According to the spiritual sense of the passage, the things (e.g. the disciples, the boat, the mountain, the water) signify other things. This shall be the focus of our little meditation.

For priests: How to be a good confessor, the example of St. John Vianney

August 4^th, Feast of St. John Vianney

The holy Curé of Ars is well recognized as the great apostle of the confessional. Pope Benedict, in declaring the Year for Priests, explicitly presented St. John Vianney as a model for priests in their ministry as confessors.

Much has been said and much is known of how this holy priest spent untold hours (even to sixteen and more hours a day) in the confessional. That he could “read souls” is well attested by testimony even from before his death. It has even been related that the evil one once cried out, “If there were two priests like John Vianney, my kingdom on earth would crumble!”

And so, we all must pray that the good Jesus would send us more priests like the humble St. John Vianney. The priests as well must implore the Savior for all the many graces necessary for growth as a confessor.

Still, the priests must also imitate the example of St. John Vianney – we priests should be asking ourselves, “How did the Curé become such a good confessor?” This question will lead us back to Monday’s saint: Alphonsus Liguori.

Is confession a time for spiritual direction? An answer from St. Alphonsus

The confessional can be busy at times!

In my seminary days, I was strongly opposed to the idea of making confession into a time of spiritual direction. “After all,” I said, “there is only so much time and, if the priest gives too much advice, many confessions will go unheard.”

Thus, it was with great surprise that I read the recommendations of St. Alphonsus Liguori (the patron of confessors and the Doctor of Morals): After imploring confessors to take time to instruct and encourage the penitent he states, “But some will say, ‘If we treat sinners in this manner a great deal of our time will be taken up, and others who are waiting cannot be heard.’ But in answer I say, that it is better to hear one confession well than to hear a great number imperfectly. But the most appropriate answer is, that the confessor has not to give an account to God of the persons who are waiting, but only of the person whose confession he has begun to hear.” (from Selva, or The Dignity and Duties of the Priest)

St. Alphonsus sees spiritual direction as integral to the work of the confessor (see, especially the final chapter of his Pratica del Confessore). Still, we simply must admit that confession is not spiritual direction proper and there is the realistic fact of time constraints. What will be necessary, then, is to discuss the occasions in which it is appropriate (and perhaps even obligatory) for the priest to give some spiritual counsel to the penitent.

The multiplication of loaves: It wasn't sharing, because we can't feed ourselves. Sermon of July 31st

Last Sunday's homily delivered by Father Ryan Erlenbush at Billings Central Catholic High School (reunion Mass) in Billings, MT.
The multiplication of loaves had to be a miracle because (1) the bread which the world gives does not satisfy and (2) we can't feed ourselves by "sharing" our own little morsels.
Also: Why only practicing Catholics (in the state of grace) can receive the Eucharist.

Father Ryan's Sunday Sermons: The multiplication of loaves: It wasn't sharing, b...

The good confessor, according to St. Alphonsus

August 1^st, Feast of St. Alphonsus

St. Alphonsus teaches that there are four roles which the priest must perform with excellence in order to be a good confessor: He is a father, a physician, a teacher, and a judge. To fulfill these aspects of his duty as a confessor, the priest must, of course, be holy – but personal holiness alone will not suffice. Indeed, the confessor must be well-learned in the matters of moral theology. Here, we recall that St. Teresa thought it better to have a confessor who was learned but not holy, than one who was holy but not learned.

On the feast of the Doctor of Moral Theology, we consider the advice which St. Alphonsus gives to confessors. We should hope that priests would find a renewed zeal to read the works of the Patron Saint of confessors.