Back at the beginning of Lent, I said in a video that Lent was a time of preparation for the renewal of our baptismal promises. Because the video was mostly about Lent, I didn’t give a full explanation of what that meant, and I’m sure I left a number of you thinking, “What promises? I was a baby… I didn’t make any promises.”

Maybe so. But your parents and Godparents did for you.

You see at baptism—whether its done as a child or as an adult—all of us Christians are incorporated into Christ and Christ’s Church by being cleansed of our sin, permanently marked on our souls, and commissioned to live the threefold office of Christ: priest, prophet and king. Lumen Gentium, the 1964 Dogmatic Constitution on the Church promulgated at the Second Vatican Council (essentially the highest teaching authority on the Church), had this to say:

These faithful are by baptism made one body with Christ and are constituted among the People of God; they are in their own way made sharers in the priestly, prophetical, and kingly functions of Christ; and they carry out for their own part the mission of the whole Christian people in the Church and in the world (Lumen Gentium, 31).

It is for this reason that baptism is considered entry into the “royal priesthood”(1 Peter 2:9) making all the faithful, myself and likely you included, “priests” in a very real sense. Did you know that you we were priests?! Obviously different from our brothers with the title “father” in front of their name, what we are called to is no less significant in the life of the Church.

Called to offer sacrifice

Traditionally, the role of the priest is to offer sacrifices to God; this is the case for the Levitical priests in the Old Testament, this is what Jesus did when he offered himself as a sacrifice, and this is what Catholic and Orthodox priests do today on the altar. They interact directly with God and make the world holy because of their actions. But guess what: there are other ways to make the world holy than celebrating Mass! Just because we as non-ministerial priests cannot offer the “Holy Sacrifice of the Mass” doesn’t mean that we’re free from this office of Christ! Once again, the Second Vatican Council had this to say: “The supreme and eternal Priest, Christ Jesus, since he wills to continue his witness and service also through the laity, vivifies them in this Spirit and increasingly urges them on to every good and perfect work” (LG, 34). All of us as Christians are called to be priests like Christ in the sense that we are to offer sacrifice and make Christ present through our works. Even the ordinary lives of the faithful—going to work, being married, praying at home, even enduring hardships—can be done in a way to “consecrate the world itself to God” (LG, 34). This is an extraordinary reminder and a powerful commission we should take seriously: we are called as baptized Christians to make the world holy through our actions.

Called to be make God known

In the Old Testament, prophets were not so much the people that saw the future as they were people who saw the present as God does. They were people so close to God and attuned to God’s Word that they could look out into the world and proclaim what needed to be done to build God’s world (and even sometimes how God was going to react if we didn’t!) Jesus was the greatest of the Prophets because he was at the same time the one delivering the message and the message itself; his very existence proclaimed God and taught people about what God wanted for us and the world. As sharers in this office of Christ through baptism (yup… you guessed it) all of us are called to be prophets in the world as well. While ordained ministers are entrusted to teaching and preaching in an official sense, the council was clear that all Christians are a part of this mission, even taking on a part particular to them: “Now the laity are called in a special way to make the Church present and operative in those places and circumstances where only through them can it become the salt of the earth” (LG, 33). In other words, we are all called to spread the Word of God in the world, but the laity, living and working in the secular world, are able to reach people and places that the ordained generally can’t. Does this mean that everyone is expected to start reading the Bible at their workplace or asking fellow soccer moms if they know Jesus? No, not necessarily. Evangelization is not always so explicit. But it does mean that the way we live, all of us, needs to proclaim ourselves as Easter people, people who know the joy and life of the Resurrection and a God who loves us. There are infinite ways to show this!

Called to lead others through service

Finally, we all know that Jesus is the true King, the “anointed one” of God awaited in the Old Testament, ruling now on his throne in heaven. He is the all-powerful, just judge that governs all of Creation. The king of glory comes the nation rejoices! In an official way, ordained ministers take on this role as the ones who govern the Church, leading the people and making laws for proper life and worship of all Christians. But once again (last time!) the laity are not off the hook! As baptized Christians who live and work in the world, the laity are not only part of this commission, they are given a special role in it. Think about it. If we’re supposed to build the kingdom of God as Jesus announced, who is going to be better able to act with justice in the world: the priest running a parish or a regional manager of a bank? While ordained ministers might be better equipped to govern the Church, the laity, in fact, are better equipped to build a just society because they live and work in it. Doctors, lawyers, bankers, sales reps, social workers, factory workers, minimum wage clerks, authors and musicians. Each one of these professions is intimately connected with the wider world and the economy, and each Christian working in these places has insider knowledge about what needs to be done to create a better world. Being incorporated into Jesus’ “kingly” office means using the authority, knowledge, and ability one has to “serve others rather than be served.”

A priestly people

Taken together, all of us baptized Christians constitute a “priestly people” unto God, a royal priesthood of believers. As such, we are given a special commission to be priests, prophets, and kings in our world in a way that fits our way of life. One does not have to be an ordained minister to make Christ present, and in fact, there are ways that only someone who is not an ordained minister can do it. In this time of Easter, having purified and prepared ourselves in the time of Lent, we are sent out into the world to begin living this again in a renewed way.

How will you be a priest, prophet, and king today?

There are a few meals that I will never forget as long as I live.

I’ll never forget Thanksgiving dinner with my family some years back. We all tried our best to be as behaved and formal as we could, but alas… it’s just not in the Cole genes. Napkins were used as puppets and funny hats, napkin holders became building blocks, and normal, respectable voices turned into eruptive proclamations and impersonations.

I’ll never forget visiting one of our friaries for dinner as a postulant. Spontaneously visiting for the weekend, the five of us not only got the opportunity to meet the three friars living there, we were coincided with the surprise visit of two other friars from out of town. A casual dinner soon turned into a small party: wine, laughter, and a dinner conversation that lasted more than three hours.

I’ll never forget the times I went on retreats or away on Spring Break as a college student. There, away from our normal routines, intentionally together, we set up, cooked, shared a meal, and cleaned up together. With nothing to do or to distract us from each other, dinner was something we did together.

In each of these cases, what made the so memorable was not the food we ate, it was the company that attended. While meals can certainly be practical ways of obtaining calories, a purely physical necessity, meals can also be powerful social, even spiritual experiences. With good friends around a table, time can almost stand still. It’s the place where bonds are formed, relationships are nourished, and memories are instituted for ever.

There’s no doubt that Jesus understood the power of a good meal with friends. In our Gospels, especially the Gospel of Luke, Jesus does much of his ministry around the table breaking bread. It is around the table, not in a synagogue or temple, not in the city streets, and certainly not from a throne, that Jesus has his most intimate moments with his disciples. Just before he died, it was a meal he shared with his disciples; after he was resurrected, it was a meal that caused the disciples to know who he was; just before the ascension, it was a meal that reestablished the fellowship he had begun in order to commission them into the world.

What Jesus did through meals has served as the “source and summit” of our Catholic faith for two thousand years. At the mass, we break the bread of life, our savior given to us, as a means of building our own table fellowship, coming closer to the one who created us, and inspiring us to go out and be the Body of Christ in our world. As Catholics, we marvel at God’s ability to turn bread and wine into the body and blood of Christ, a miracle before our eyes, and offer thanksgiving for the great gift that is his eternal grace.

But as we heard in our first reading at mass today, there can be a danger in such marvels. Witnessing a man healed in the waters, the crowds flock to those who blessed him to see more miracles. A good thing for sure, a sign of faith. And yet Peter is furious. How are you amazed at this miracle but you refuse to accept the one who caused it, Jesus the Christ? What inspired the people was not the person of Jesus; they desired no relationship with him nor did they want to be a part of his community. What amazed them was the external sign, the miracle, the “magic” of unexplained powerful things.

There is, I will say, that temptation in our Eucharistic meal. Focusing solely on the “Holy Sacrifice of the Mass,” there have been times in our history (and spiritualities even today) that are so concerned with the holiness of physical body and blood of Jesus, that the whole experience either becomes, a) the reception of a miraculous, grace-filled wafer that is so objectively powerful that nothing else matters except saying the proper words and personally receiving with proper devotion, or b) something so very holy that one is rarely ever worthy enough to receive, a prize to be won by the perfect but hardly ever earned. Something is surely lacking here.

Jesus instituted the Eucharist as a meal, a form of table fellowship. He established it not to be dispensary of miracles and grace, but as a way to encounter the living and true God in an intimate, communal way. What we do at mass is a very holy experience, one that requires a certain level of reverence for sure. But it is a holy experience because it establishes and nourishes the community that Jesus established and serves as its head. When we gather for Eucharist, we gather together around the table, not simply as coincidental bystanders in a common location, but as men and women forming and nurturing a community of faith. When we gather for Eucharist, we gather together with our risen and living Lord just as we would at our kitchen table: to share a meal with a close friend.

There’s a reason that Jesus gave us a meal as a way to remember him. Meals can be the places where communities are born, where times can stand still, where we can be who we are in a comfortable setting. It’s no wonder that Jesus made the center of our worship a table for eating. Our hope as Christians is that the life we share together at the kitchen table—all of our joys, fears, vulnerabilities, and excitements—will be what we bring to the altar of our Eucharistic table, sharing with Jesus and his gathered Church in a way that makes time stand still and forms memories that we will never forget.

After forty long days of Lent—a period of intense introspection and conversion focused on prayer, fasting and almsgiving—we kept vigil Saturday evening and celebrated the resurrection of our Lord all day Sunday. Alleluia! He is Risen! For many, Easter is a wonderful day of rejoicing, both liturgically and socially; it’s a day of celebration, fellowship, feasting, and relaxation after such a long an arduous journey of Lent. Alleluia!

So… what do we do now?

For many, Easter is a celebration that lasts but a day, an experience of rejoicing that ends in an instant. Monday comes and it’s back to school, back to work, back to the normal grind. Whereas Lent was ever on our minds for forty days, reminding us of the things we were giving up or taking on to prepare for Easter, Easter itself—the very thing we spent an entire season preparing for—gets our attention for one day.

Liturgically, this is certainly not what we celebrate as Catholics. For 50 days we are an Easter people, recounting the events of scripture that took place after Jesus had risen and interjecting “Alleluia” anywhere that it will fit, we intently focus on our renewed lives as baptized Christians who are sent out with the gift of the Spirit. Our celebrations are positive, lively, and aimed at lighting a fire in our Church and world. The emphasis on Easter is so strong, in fact, that the entire first week of Easter is called the “Octave” of Easter, a time in which the Church treats every day as if it were Sunday.

And yet, it’s been my experience that this is hardly lived out in the regular lives of people, religious and priests included. Sure, the liturgies are about Easter and we say “Alleluia” a lot, but compared to the intense focus of Lent, the Easter season seems like any other period of the year, and makes some of us wonder:

“Why do we spend so much time doing penance in Lent but only one day of celebrating during Easter?”

This was a question a classmate of mine raised in one of our weekly meetings during novitiate (the second year of our formation). “Why do make such an effort to come together as a community more in Lent and not Easter?” It was a poignant question, a question that did not really have a great answer. Why didn’t we?

It was as a result to that question that we decided to institute a new practice: every Friday for the entire Easter season the community would come together for some form of celebration. It didn’t have to be quite as extraordinary as Easter Sunday, but it was expected that our liturgy, meal, and recreation would have something special about it. We each took turns, and the nights varied, ranging from a movie with the whole community to an elaborate talent show with a stage and colorful lights to make us feel like we were at a theatre. Some nights were “party” nights with alcohol and nice appetizers before dinner, others were more community oriented with sharing and reflection. The whole point was that our days and weeks, just as in Lent, would be oriented towards the season: how is my daily life reflective of the joy of Easter?

For us as Easter people, living in the joy of the risen Lord, it is a question that we all need to answer. Is Easter just a day, a holiday on the calendar that we breeze through as we march through the year, or is it an entire season, a mindset even, that dictates the way we live our lives? Just as our sense of penance and conversion was evident to people around us in Lent, our joy and thanksgiving should flow from our lives during Easter.

So… what do we do now? I say, because the things we do during Lent are often defined by negative statements—don’t do this, stop bad habits, no more complaining—Easter should be defined by positive statements: I want to be more thankful, show affection more, look on the bright side of things, count my blessings, and share good news with everyone I meet. With Easter joy as our inspiration, the possibilities are endless!

When we think about “traditional” weddings, there are a lot of things that come to mind: a bride in a beautiful white dress being escorted down the aisle by her father, the “Bridal March” song (known as “Here Comes the Bride”), bridesmaids and groomsmen, a flower girl and ring bearer, a reading from The Letter to the Corinthians, the bride and groom being separated before the wedding, and common phrases like “speak now or forever hold your peace,” and “I now pronounce you husband and wife.”

But there’s a reason that I put “traditional” in quotes: for Catholics, none of these things are essential to the ceremony, while a few of them are actually forbidden.

The fact of the matter—and I can say this because I’m writing on the internet, very far away from the angry glares and fists of brides—the wedding is not about creating a fairytale in which everyone marvels at the “princess” being married in a fantasy world. Weddings are not all about the bride. *gasp*

And there goes my female readership.

But really, a wedding is about what the couple is doing, not just about what the bride is doing. What the couple is doing is profound: they are exchanging vows to one another with God as their witness. In other words, they are entering into a solemn, life-long covenant with God and each other. Their saying of the words, “I take you to be my husband/wife,” is arguably the most profound thing either person will ever say. It is the essence and height of the whole ceremony, and everything else should point to this moment.

Which is why, despite the confusion of many Catholics and non-Catholics alike, many of the “traditional” aspects of weddings are left behind in Catholics ceremonies. That’s the focus of the newest installment of “Catholicism in Focus.”

What’s with Catholic Weddings?

There are few shows that I enjoy (and quote) more than Scrubs. Just ask my friends. More sentences have been started with, “It’s like that episode of Scrubs…” than any other phrase. There isn’t a life situation that I can’t relate back to one episode or another.

This week, though, the association went the other way around: while watching an episode, I was struck by something I had learned last year in my marriage and family class.

The episode is entitled, “My Sex Buddy,” and I’m sure you can guess what it was about. While going through a rough patch in each of their lives, two of the main characters find themselves in bed with one another to ease the pain. The next morning when they wake up, they’re both terribly embarrassed. Besides the fact that the same thing had happened in the previous season, starting a relationship that barely lasted an episode, they just know they’ve made a terrible mistake when they look at one another… Until one of them decides that it wasn’t a mistake at all. “I guess we could be sex buddies,” she says. And so the episode goes. Vowing to sever emotion from sex, the two seek each other out whenever they’re stressed, excited or just bored. Sex is a game, an adventure, an event to pass the time. There’s no need to get bogged down in emotions or commitments. “It’s just sex,” she says. This, her male counterpart thinks, is “what every man wants to hear.”

But despite the warnings of another lead character against the arrangement, the situation ends poorly. One of the characters finds himself unable to separate his emotions from the sexual encounters and is left hurt by the rejection of the other; the other character, continuing her normal trend established in previous episodes, seems unaffected by the situation but struggles to find happiness in her relationships. Both characters, until the final season of the show, exhibit incredible difficulty committing in a relationship.

While just a typical television sitcom, what these characters go through is exactly what scientific evidence has suggested in recent years and what was a topic of discussion in our Marriage and Family class. You see, besides obvious increased risk of unwanted pregnancy, STIs, and feelings of shame and lower self-esteem (more likely among women than men), casual sex can drastically mess with one’s brain chemistry. Aside from producing dopamine, a chemical in the brain that produces pleasure in the similar way that intense exercise and synthetic drugs do, sex also exposes the brain to oxytocin, a hormone intrinsically related to social distance between people. Increasing one’s disposition to trust, become attracted to another, and willingly raise children (oxytocin is produced in women while breastfeeding), oxytocin is a medical explanation of love and commitment.

What do we make of this? Some in today’s world look to this as a way to argue for greater promiscuity and experimentation, as it will inevitably lead to creating lasting bonds. Test out sexual encounters with many people until the bond is created, they say. Unfortunately, this is incorrect. While there have been noted potential benefits of sexual encounters in general, ranging from higher confidence to better test scores, casual sexual encounters actually hurt one’s ability to create lasting bonds. Even though we are biologically disposed to create bonds and sex helps facilitate that, research is showing now that repeated casual encounters that attempt to sever emotional attachment from sexual activity, tied with continued cycles of sexual encounters that eventually lead to break up and loss, trains the brain to suppress the effects of bonding. In other words, “hookups” actively fight against our natural tendencies to be together until people are biologically disposed not to bond; hookups challenge one’s ability to commit.

So what, you say? Anonymous sex is exciting, mysterious! It makes me feel alive! And for many people researched, it is. At first. But as one severs the emotional attachment from the encounter, two very big problems have begun to occur in many people: 1) the lack of communication or relationship has led to an entirely physical focus, actually diminishing the pleasurability of the act over time because emotion is such a powerful part of the experience, producing 2) a desire or need for increased number of encounters to achieve the same experience, essentially creating an addiction to the release of dopamine rather than a fulfilling, healthy experience. Together with the ease of access of internet pornography, the American Association for Marriage and Family Therapy estimates that 12 million people in the United States experience some level of addiction, while incalculable number experience greater difficult achieving intimacy in their relationships. This is not just a problem, this is an epidemic.

So, why does the celibate man choose to discuss such a topic so close to Valentine’s Day? Might he be a bit jealous or repressed, simply wanting an opportunity to seem morally superior and in control?

I assure you that this is not the case and that I am by no means morally superior to any of you. This is not a condemnation of anyone or an exaltation of myself. We all have our sins and vices, past and present, and we should never forget that.

In all honesty, I’m not entirely sure why I write this today. Maybe it’s because the issue is so prevalent in our lives and I don’t find enough intelligent conversations. Maybe it’s because I see so much pain in people and want them to have a fuller experience. Maybe its just because I found the science interesting and wanted to share it. Who knows.

What I do know, though, is that sex is everywhere in our culture. It’s the topic of our conversations, jokes, entertainment, and advertisements. Everywhere we look we are bombarded with messages of sex. Whether we’re willing to admit it or not, I imagine many of us like that too. Sexual desire is a strong desire in humans, and that’s nothing to be ashamed of. Too often the Church is branded as anti-sex or prudish; the very notion that a friar is writing this may seem odd or scandalous to many. The fact of the matter is that the Church loves sex, sees it as a wonderful gift from God, and wants people to enjoy it to its fullest. Sex can be an act of prayer, an experience of the transcendent God. What else can one do to produce life? It’s a mystery, a wonder in our eyes.

Or, at least it can be.

And maybe that’s the problem. Maybe that’s why I chose to write today: the wonderful gift that God has given us is too often tread upon, neglected, or misused. The fact that our culture gives sex so much prominence and attention isn’t what bothers me, it’s that it strips it of so much of what makes it so wonderful. It isolates one aspect of the experience and manipulates it for the greatest gain, leading so many to believe that “hooking up” is the height of excitement and pleasure. But it’s not. The Church is not prudish or repressed when it calls people to commitment, relationship, and life, it is simply calling everyone to realize that there’s so much more to sex than simply hooking up.

It’s like that episode of Scrubs.