Evangelizing Virginia

By FR. KEVIN M. CUSICK

For a bit of Italy in Virginia I stopped at Monticello, Thomas Jefferson’s Palladian inspiration, following a recent visit with priest friends.

I toured the house and lawn once again, having visited when very young for the first time with my parents shortly after they transferred to Maryland from Michigan, where I was born.

After stepping with my tour group into the front hall of the house, I was interested to make note of two paintings hanging there close to the weighted clock over the door. Two copies of paintings he admired in France and elsewhere in Europe depicting Christ before Pilate and St. Jerome.

And, in the room designated for entertaining that overlooks the west lawn, he hung a depiction of Salome with the head of St. John the Baptist on a platter. His choice of paintings in part were intended to spark conversation.

Freedom of worship was one of his major undertakings. His efforts for such in Virginia later informed that for the nation as a whole. Perhaps St. John served as reminder of a need to speak convictions of truth freely without fear of reprisal.

It was startling to see a death mask of the regicidal Oliver Cromwell in the library. A grim reminder of the death and judgment that awaits us all, both the powerful and the powerless.

Was Jefferson sympathetic to the Puritan who fought against and took part in beheading Charles I, the main obstacle to a constitutional system? Jefferson treasured his role as a founding father with his contribution toward the framing of the U.S. Constitution. No doubt this was one source of strong connection with the figure of Cromwell.

Later, following the tour, I was questioned by two members of my group as to my “denomination.” A woman bystanding overheard the resulting comments. I proceeded to explain that, to properly answer their question, I would have to start by saying that I am not part of a denomination, but rather of the Church which preceded the idea of “denominations.” One then asked about the designation “Catholic,” and I responded that it is one of the four marks of the Church at her founding.

“Where is your church?” the woman asked, and searched for it on her phone, explaining that her parents left the practice of the Faith with abandonment of the traditional Latin Mass. I expressed sympathy and added that there were unfortunately millions of others who did the same. As we all know, the Church has not recovered but only continued to decline.

I explained that I offer the traditional Latin Mass not only out of conviction but as a remedy for those who fell away after the imposition of the new rite in English.

She explained that her two daughters were baptized and fell away, and that one has now embraced the “born again” heresy along with the fallacy of a second baptism. Interesting that some Protestants reject some of the sacraments while overusing others.

The experience proved once again that a patient and precise explanation of the Church’s founding by, and apostolic tradition from, Christ are powerful means of evangelization among the increasing numbers of those who no longer have any active relationship with the Body of Christ.

It certainly didn’t hurt that I was garbed in cassock and greca at the time.

So, signs must be offered and then others can freely inquire and express interest in the knowledge of the Faith at their own pace and capacity for reception and possible assent.

St. Paul’s letter to the Thessalonians on the feast of St. Titus reminds us we must speak so that the Lord can do His work through us as He wills.

“For yourselves know, brethren, our entrance in unto you, that it was not in vain: But having suffered many things before, and been shamefully treated (as you know) at Philippi, we had confidence in our God, to speak unto you the gospel of God in much carefulness. For our exhortation was not of error, nor of uncleanness, nor in deceit: But as we were approved by God that the gospel should be committed to us: even so we speak, not as pleasing men, but God, who proveth our hearts. For neither have we used, at any time, the speech of flattery, as you know; nor taken an occasion of covetousness, God is witness: Nor sought we glory of men, neither of you, nor of others. Whereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children.” (1 Thess. 2:1-7)

Plainly speaking the truth in humble terms and with patience can bear much fruit. There was some interest in the Church’s ancient worship but the denizen of Charlottesville was unfortunately domiciled far from my parish.

I met another woman recently in Virginia who said she had been an adult convert but had fallen away. She cited the fact that there are so many prayers she must recite that she either felt she couldn’t learn them all or felt at sea and perhaps wasn’t taking from it what was necessary. This points positively to the less rigid approach with the traditional Mass where the laity are not so minutely instructed on every last thing they should do or say at every moment of the Mass. Mental prayer and intentional worship are given more latitude when words and actions are less scripted. Certainly, respect is demanded by proscribing the praying of the Rosary, hearing confessions or other conflicting or distracting activity during the Consecration of the Mass. But other than that, the manner of participating in the prayers of the Mass is largely left to whatever spirituality is most fruitful for the individual worshipper.

No doubt the rigidity of approach which demands all obey in lockstep has had a discouraging and unhospitable effect on more individuals than the woman with whom I spoke. All should feel welcome no matter the degree of conformity with mandated “active participation” so frequently featured as an attraction to the “new and improved” version of Mass. We don’t demand uniformity from the guests in our homes. Decorum is always necessary, particularly in the house of God as an aspect of reverence. But participation is always as individual as the one participating.

I close with the following from the exceptional James Monti:

“Over the decades since the Second Vatican Council, a lot has been said and debated concerning the concept of ‘active participation’ in the Mass and how this should properly be defined. There has been a growing recognition and consensus that active participation is not about inventing external roles for everyone to play during the Mass, but rather a disposition of the soul whereby we become first and foremost interiorly engaged in the Holy Sacrifice as an act of worship.

“A further question arises as to what this interior participation in the Mass specifically means. Is it simply a matter of following the words of the Mass, or is it something far more? That ‘something far more’ is reverence.

“Integral to truly ‘active participation’ is the conscious perception and attentive awareness of the Divine Presence in the Holy Eucharist. Reverence is our response to this conscious perception and hence constitutes ‘active participation’ in its highest form — our conscious worship of God as God. It is an intentional receptivity to what is holy, to the divine. Reverence totally engages the heart and the mind to respond to the presence of God.

“As Dietrich von Hildebrand observed, in our participation in the sacred liturgy, reverence ‘never allows us to forget the awe in which we must always make our approach to God’” (Liturgy and Personality, Steubenville, Ohio, Hildebrand Project, 2016, p. 41).

Thank you for reading and praised be Jesus Christ, our King, now and forever.

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