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Books on Catholic preaching from theological, biblical, rhetorical, and mechanical angles abound. This book is nothing like those. Using interviews with thirty-nine parish priests, Sigler exposes the deep roots of the Catholic preaching problem in the church's own organizational structures, revealing how seminary education, working conditions, parish norms, and even beliefs about God constrain priests from preaching well. Along the way, three preacher profiles emerge, capturing the array of preaching-related ambivalence, exhaustion, frustration, and anxiety that plague the vast majority of priests. Thankfully, not every priest suffers. Through the example of one preacher profile, Sigler shows how priests who fully embrace their cooperation with the Spirit in preaching steer clear of the preaching-related pressures and tensions that grind so many of their brother preachers down. Exploring these priests' exceptional approaches to their vocational identities, day-to-day parish work, and relationships with the Spirit provides every other priest with surprisingly practical guidance for finding peace in preaching. In the voices of priests that fill these pages, a rare conversation about the cold, hard realities of preaching in the Catholic Church begins. Out of their vast experience, intriguing disagreements, and profound insights, Holy Ghost in the Catholic Machine draws hope for better preaching.
Books on Catholic preaching from theological, biblical, rhetorical, and mechanical angles abound. This book is nothing like those. Using interviews with thirty-nine parish priests, Sigler exposes the deep roots of the Catholic preaching problem in the church’s own organizational structures, revealing how seminary education, working conditions, parish norms, and even beliefs about God constrain priests from preaching well. Along the way, three preacher profiles emerge, capturing the array of preaching-related ambivalence, exhaustion, frustration, and anxiety that plague the vast majority of priests. Thankfully, not every priest suffers. Through the example of one preacher profile, Sigler shows how priests who fully embrace their cooperation with the Spirit in preaching steer clear of the preaching-related pressures and tensions that grind so many of their brother preachers down. Exploring these priests’ exceptional approaches to their vocational identities, day-to-day parish work, and relationships with the Spirit provides every other priest with surprisingly practical guidance for finding peace in preaching. In the voices of priests that fill these pages, a rare conversation about the cold, hard realities of preaching in the Catholic Church begins. Out of their vast experience, intriguing disagreements, and profound insights, Holy Ghost in the Catholic Machine draws hope for better preaching.
I have, therefore, in this present volume, spoken of the universal office of which every living man has shared, and does share at this hour: and I have tried to draw the outline of our individual sanctification. Nobody can be more fully aware how slender and insufficient are both these books. They are only put out as provocations, in the hope of rousing you to fill up the outline. It is my hope that some of you may be stirred up to edit, in one volume, the treatises of S. Didymus, S. Basil, and S. Ambrose on the Holy Ghost; and also certain portions of S. Bonaventure, S. Thomas, S. Dionysius the Carthusian, and S. Bernardine of Sienna on the Graces and Seven Gifts of the Holy Ghost and on the Beatitudes which spring from them. These united would make a precious store for students and for preachers. They are the direct antidote both of the heretical spirit which is abroad, and of the unspiritual and worldly mind of so many Christians. The presence of the Holy Ghost in the Church is the source of its infallibility; the presence of the Holy Ghost in the soul is the source of its sanctification. These two operations of the same Spirit arc in perfect harmony. The test of the spiritual man is his conformity to the mind of the Church. Sentire cum Ecclesia, in dogma, discipline, traditions, devotions, customs, opinions, sympathies, is the countersign that the work in our hearts is not from the diabolical spirit, nor from the human, but from the Divine. S. Ambrose, S. Francis, S. Philip, S. Teresa, had an ardent devotion to the Holy Ghost. S. Teresa in her Life tells us that one day after Mass, on the vigil of Pentecost, in a very retired place where she often used to pray, she was reading a work on the Feast of Pentecost by a Carthusian. I have always thought and hoped that it may have been the work of Dionysius, from whom I have quoted in these pages. His spiritual treatises are of singular beauty and depth; uniting the subtilty and accuracy of a scholastic with the spiritual light and sweetness of a mystical theologian. It would seem to mo that the development of error has constrained the Church in these times to treat especially of the third and last clause of the Apostles' Creed: 'I believe in the Holy Ghost, the Holy Catholic Church, the Communion of Saints.' The definitions of the Immaculate Conception of the Mother of God, of the Infallibility of the Vicar of Christ, bring out into distinct relief the twofold office of the Holy Ghost, of which one part is His perpetual assistance in the Church, the other His sanctification of the soul, of which the Immaculate Conception is the firstfruits and the perfect exemplar.
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Born in Boston of immigrant parents, Thomas A. Judge, CM (1868-1933) preached up and down the east coast on the Vincentian mission band between 1903 and 1915. Disturbed by the “leakage” of the immigrant poor from the church, he enlisted and organized lay women he met on the missions to work for the “preservation of the faith,” his watchword. His work grew apace with, and in some ways anticipated, the growing body of papal teaching on the lay apostolate. When he became superior of the godforsaken Vincentian Alabama mission in 1915, he invited the lay apostles to come south to help. “This is the layman’s hour,” he wrote in 1919. By then, however, many of his lay apostles had evolved in the direction of vowed communal life. This pioneer of the lay apostle founded two religious communities, one of women and one of men. With the indispensable help of his co-founder, Mother Boniface Keasey, he spent the last decade of his life trying to gain canonical approval for these groups, organizing them, and helping them learn “to train the work-a-day man and woman into an apostle, to cause each to be alert to the interests of the Church, to be the Church.” The roaring twenties saw the work expanded beyond the Alabama missions as far as Puerto Rico, which Judge viewed as a gateway to Latin America. The Great Depression ended this expansive mood and time and put agonizing pressure on Judge, his disciples, and their work. In 1932, the year before Judge’s death, the apostolic delegate, upon being appraised of Judge’s financial straits, described his work as “the only organized movement of its kind in the Church today that so completely meets the wishes of the Holy Father with reference to the Lay Apostolate.”
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