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All of us are called to pray. In prayer we recognize God as the Lord of our lives. We praise him. We thank him. We beg for mercy and forgiveness. We ask him to answer our needs. In all of our prayer we come before the Lord conscious of our dependence on him. We approach him with confidence as a child to a loving father or mother. I have found that a simple yet profound prayer is the "Jesus Prayer" or the prayer of the heart. In its fullest form it uses the words of the blind beggar in the Gospel, "Jesus, Son of David, have pity on me." (Mk 10, 47) or "Jesus, Son of God, Savior, have mercy on me." The Jesus Prayer has been used by saints and contemplatives for centuries. It is a prayer of faith, of surrender to the Holy Spirit who dwells within us and who longs to teach us to pray without ceasing to Abba, our dear Father. February, 1976
I have been Bishop of the Diocese of New Ulm for only a few weeks. During these crowded days I have been trying to sort out the appointments, meetings and requests that have piled up on my desk. The spring schedule of Confirmations and parish visitations has already begun. I have met with, or will shortly meet with, the various consultative groups in the diocese: the Board of Consultors, the Diocesan Pastoral Council, the Priests' Council and Sisters' Council. I have participated in meetings with the Board of Education, the Liturgical Commission and the Personnel Board. I am ready to call a meeting of the heads of the diocesan departments and organizations. Through all of this I keep asking myself: How does all of this serve the people of God? How does it advance the kingdom of God? How does it build up parish communities? As I meet with diocesan groups I am asking them to help clarify our goals as a local church. A diocesan budget is related to programs; programs are expressions of objectives; objectives are derived from priorities and goals. But goals must arise from the needs of the people. As a local church we are a people united with Christ our Savior and Lord. We are given life by the Holy Spirit. We are on a journey to our Father. Our efforts as a diocese must flow from what Jesus taught us. They must follow from his commands to teach, to pray, to be one with him, to serve. March, 1976
I believe in Catholic schools. I believe that Catholic schools must be continued, strengthened and supported. I believe in Catholic schools because I am convinced that an atmosphere of faith must be an integral part of an educational program. I believe in Catholic schools because they provide the opportunity for the daily study of the truths revealed to us by God. I believe in Catholic schools because by far the greater majority of the American Catholic people want them. I believe in Catholic schools because they are good schools. I believe in Catholic schools because they provide parents with an opportunity to exercise a right of sending their children to a school of their choice. I believe in Catholic schools because I believe that America needs them. I believe in Catholic schools because they have been a source of strength and vitality of the Catholic Church in the United States. April, 1976
A retreat is a time of prayer, rest and renewal. It was an uplifting experience for me to be with a group of our priests for their annual retreat. I am strengthened by their deep faith, their devotion to the people of the parishes they serve and their spirit of brotherhood one to another. I am proud of our priests. Priests are human and suffer from the same weaknesses of body and mind as anyone else. I know how much I fail to live up to the ideals that the Lord calls me to. I know how much I need your prayers and support. All of our priests do. As we make progress in praying we gradually listen more. In mental prayer we turn over in our minds some mystery of our faith and see its application to our lives. We do this when we meditate on the mysteries of the rosary or when we make the Way of the Cross. In affective prayer we open our heart in love and praise and thanks to the Lord our God. But in contemplative prayer we relax quietly in the presence of the Lord and just listen. We allow Jesus present within us to speak to the Father a one or two word prayer like "Father", "Abba" or "praise". May, 1976
On June 6 I will ordain Father Jerome Paulson to the priesthood at the Church of St. Mary in Sleepy Eye. This will be one of the great events of the diocese this year. Father Paulson will be ordained a priest forever to serve the people of the Diocese of New Ulm. The ordination will be, however, a reminder of the serious shortage of priests in the diocese. Since last year at this time four priests died, two retired, two took leaves of absence. We do not know what this next year will bring. We can anticipate only one priest to be ordained next year. And for two years after that there is no one! It is certain that in the next few years there will be fewer parishes with resident pastors. Pray to the Lord of the harvest for vocations to the priesthood. Encourage young men and women to give their lives to the service of the Lord and his people. May, 1976
As I was studying for the priesthood I was preparing to accept a call from God and from the Church. I was to share in a special way in the priesthood of Jesus Christ, who is the "one mediator between God and man" and who offered the perfect sacrifice to the Father. I thought about and thanked God for the unique privilege of standing at the altar of Christ as a leader of the people to join with Christ in the mystery of his passion, death and resurrection. Lately, there has been a growing interest in the Catholic Church about ministers and different ministries in the Church. A minister is one who attends to the needs of others. A minister serves others in the name of Christ. It is the task of the Church to extend the kingdom of God to all people, of every nation, of every race, of every economic and social condition. Every member of the Church is called to do his or her part, to be the hands and feet, the mouth and heart of Christ. Usually this is done in ordinary ways in the family, in the parish, and in the community. Above all we need to see that our work depends upon the grace of God. We need to come before the Lord in prayer as individuals and as groups for nourishment and strength. We need to read and meditate on the Word of God. We need to study and respond to the teachings of our faith. We need to worship God in spirit and in truth. Yes, we have a shortage of priests. But I believe that as a local Church we do not have a shortage of God's grace and gifts. We need to recognize them and respond to them. June, 1976
I believe in the parish. It is the Church in miniature. It is a unit of the local Church, which is the diocese. It must be a community of people united by a bond of divine grace — a fellowship in the Spirit. The parish must be a worshiping, praying community, responding to the message of Jesus Christ, open to the gifts of the Spirit and ready to serve the needs of others in the area and in the world beyond. To strengthen this notion I have asked the staff of the diocesan offices to go with me to each of the seven new regions for a series of "Regional Assemblies". We will offer a program that I believe will be of a great help to parishes in the region. At my installation, I stated five priorities that I would have as Bishop of New Ulm: spiritual renewal, Catholic education, strengthening of parish life, rural life and our mission in Guatemala. I look to the Regional Assemblies as a way of emphasizing those priorities. September, 1976
The bishop is to teach the word of God, to preside over Christian worship, to gather together and rule the Diocese, to choose and direct helpers in the ministry and to discern the special gifts that the Spirit gives His people. The Lord knows that I try to do all these things, but it is so hard to keep a proper balance. It seems to me that I spend a disproportionately large amount of time attending meetings. I don't mind so much the meetings I attend in the diocese because they are in one way or another related to the duties of a bishop outlined above. There are also state, provincial (Minnesota, North and South Dakota), regional (six states), and national meetings. These fit into a bishop's responsibilities toward the universal Church. The problem is to do all this without neglecting those things that are primary. October, 1976
I have just appointed a committee to study and to make recommendations for establishing the permanent diaconate in the Diocese of New Ulm. A permanent deacon is an ordained minister of the Catholic Church. He is one "upon whom hands are imposed not unto the priesthood, but unto a ministry of service." In the ordained ministry, deacons share with bishops and priests a threefold ministry of liturgy, of the Word and of charity. The deacon has the official function to be a symbol of God's charity for the world. October, 1976
We are about half finished with the Regional Assemblies being held throughout the diocese. The primary purpose of the assemblies is to strengthen parish life. Pastors accompanied by delegations of people from each parish come to share their vision of the Church. Members of the diocesan staff lead workshop discussions on parish councils, parish liturgy, boards of education, adult education, CCD and Catholic schools, missions and youth ministry. At every meeting people tell me how grateful they are for the opportunity to meet with people from other parishes and to learn from each other. The spirit and enthusiasm have been encouraging to me. I have been happily surprised at the number of people who have responded to our invitation. In the talk I give at the beginning of each session, I stress the call of Jesus to all of us to extend his reign over all the earth. All of us, by our baptism and confirmation, are given the invitation and the gifts of the Holy Spirit to share and to give witness to our faith and to minister to others. November, 1976
A parish youth program will try to help each young person in his or her total personal and spiritual growth. In this sense it is a ministry to youth. The parish community will provide opportunities for religious education, sports and recreational activities, leadership training, spiritual renewal, counseling, Catholic schools, camping, retreats, vocational guidance, and so forth. Youth ministry will also be for youth, that is, adult youth ministers will attempt to convey the needs of young people to the broader community and serve as an advocate for them. But even more, youth ministry ought to be with youth and by youth. It will try to draw young people to responsible participation in the life, mission and work of the parish. November, 1976
I just finished making a retreat. It was the first time I made a full eight-day retreat, the first one in a long time in total silence, and my first directed retreat. During the retreat I had a moving experience that I can only describe as an insight — a sudden and clear realization of a truth which I should have known and grasped for a long time. I knew it, of course, intellectually. What I am speaking of involves the total being — mind, heart, and body. The insight that I had on this retreat was a deep realization of my weakness, my unworthiness, of my sinfulness, and that in spite of my weakness God has used me. Or rather God has used me in my weakness and through that weakness. January, 1977
I discovered the power of fasting a few years ago. I was on a team of people conducting a weekend Cursillo. I received letters of support from people who told me that they were praying for me and the team during the weekend. Several said, "I offer two days of fasting," or "I will fast one day a week for the next month," or "I will fast for a whole day without any food at all." I really felt the power of that penance. I was deeply moved by the loving concern. I have written similar letters to people. They told me how much these letters meant to them. Fasting means that we freely deny ourselves in our eating or drinking. It can be done in many ways. By fasting we can put ourselves in a condition where God can work in us. It helps us to see our dependence on God. It is a humbling process; we can see ourselves more clearly as we really are. February, 1977
We hear much these days about "being born again." Actually, such is at the very heart of Christianity. Jesus told us that unless one is born anew he can not enter God's kingdom. "Born anew," "spiritual renewal," "conversion," "reform." What does it all mean? What does it mean to me? If anything is clear in the Church today it is that all of us are called to spiritual renewal. Simply put, that means that our relationship with God needs to be strengthened and made new. March, 1977
"The Church is the people of God. All of are called by God to extend the kingdom of God. We are to be a community of praying, believing, worshiping, loving people. Jesus invites us to take an active part in his mission." What we always need to remember is that the mission of Christ and his Church is primarily a work of the Spirit. We cannot organize God or a response of faith into peoples' lives. No number of boards, committees, programs or staff people, no matter how highly organized will of themselves extend God's kingdom. We have to come together first of all to pray and to fall before the Lord. We have to study his message. Gradually we will come to see the needs in our own communities. We expectantly believe that he will give us the gifts to meet those needs. I really believe that this is the way the Lord is calling us to renew his Church. He is calling us to holiness and to develop a personal relationship with him, and through him a Spirit-filled relationship with one another. April, 1977
I will celebrate the twenty-fifth anniversary of my ordination to the priesthood on June 12. Through it all, I ask myself, "After twenty-five years, what is the single most important thing in my life?" I can say without hesitation that it is the Holy Sacrifice of the Mass. May, 1977
St. Francis de Sales once was asked how one can become a saint. He said, "Make the Mass the center of your life. Bring everything you do, or say, or think to the Mass. And bring the Eucharistic Lord into everything you do and say and think." The Mass renews and makes present the life, death and resurrection of Jesus. We are privileged to enter into his sacrifice and join our lives, our joys and sorrows, our work and rest, our successes and failures with his. He comes to us as our spiritual food and nourishment. We are joined with him. Through him we are united with the Father and the Holy Spirit. Through him we are joined to one another. The Church is appropriately called a communion — the Communion of Saints. He remains with us in his Eucharistic presence in our churches. What a joy! What a privilege! God with us. The Eucharist is a continual sign of God's love for us. May, 1977
I keep telling myself that my priorities are (1) prayer and study, (2) rest and (3) work. I said to myself, "Suppose I go back through my appointment book for this year and see where in fact I did spend my time and therefore where my real priorities are." I did that. I found that I did devote a good deal of time to prayer, offering Mass, retreats and days of reflection. I received strength and joy participating in many prayer meetings with priests, with parish groups and at the Catholic Youth Center. I spent many hours reading, writing and preparing homilies and speeches. But most of my time was spent "on the road" ministering in different ways as the bishop of the diocese. I look at it all and ask, "Is this what the Lord wants me to do?" I believe he does. But perhaps he wants me to arrange it in a little different proportion. I need more time for prayer and reflection and for the human development that prepares and refreshes the soul. June, 1977
There are two deep concerns that trouble me. I want to share them with you since I believe they are at the root of Church renewal. The first is that the majority of Catholic people have only a limited knowledge and experience of what it means to be a member of the Church. This troubles me. For many people, being a member of the Church is something like belonging to an organization. It is there when they want to attend some function or event. Their name is on the membership list. They pay their dues. Too few really experience the great joy and privilege of being a member of God's own family. Too few think of the Church as "we". The second deep concern I have is that all too few of our adult Catholics are committed Catholics. That is, they have never really been converted as adult members of the Church. June, 1977
It is my firm conviction that the key issue in the catechesis of children and youth is the catechesis of adults. The most pressing need in the Church is the evangelization and catechesis of adults. Here I am speaking of the need for adult catechesis in so far as committed, faith-filled adults form the context in which the catechesis of children and youth takes place. Children and youth look to adults — parents, teachers, the extended family, pastors, the whole Christian community — for models of Christian life and commitment. Children and youth need witnesses. In the past several generations we have made catechesis chiefly a matter of religious instruction. And we have made religious instruction a kind of cut-down version of a theology course. We have neglected the central goal of catechesis, which is to strengthen faith. And we have almost totally ignored the evangelization of Catholic people, presuming that the initial conversion had taken place in a Christian society. September, 1977
Catechesis has to do with handing on the faith. We are talking especially about handing on the faith to children and youth. We are attempting to answer the question: How does a person come to be a committed, mature member of the family of God? So, catechesis means every act of the Church which aims at developing and deepening mature faith. It includes formal programs of religious education in Catholic schools and in the Confraternity of Christian Doctrine. But it also and even more importantly means the sharing of faith that takes place in the family, the parish, and the community. October, 1977
The Parish — A believing, praying, caring community From the first day I arrived in the Diocese of New Ulm, I committed myself to work toward the strengthening of parish life. I believe in the parish. It is there that the ministry of Jesus, the ministry of the Word, of worship and of service is most effectively carried out. The parish is the basic unit of the local Church, which is the diocese. A parish is not just a set of buildings, a place where we go to be taught, to be nourished, to be forgiven and cared for. A parish is a community of people who confess Jesus as their lord and savior, and who are united with and in and through him to God our Father, and to one another. All are given gifts by the Holy Spirit and are called to work for the building up of the Kingdom of God. Under the leadership of the pastor and in communion with their bishop, all have a role in worship, in the sharing of their faith and in reaching out to those in need. It is in the parish and through the parish community that people gather to worship God in spirit and in truth, that men and women are reconciled to God and to one another, that the sick and the elderly are cared for and strengthened, that the message of the Gospel is proclaimed and taught, that our missionaries are supported, that those who grieve are comforted, that children grow into a knowledge and love of God and neighbor, that concern and action is directed toward injustices and evils in our society. November, 1977
We have set up a diocesan pastoral office for social concerns. The basic purpose of this office is to encourage parishes to be aware of pressing needs of people in their communities and to recognize that God gives to the people of these parishes the graces and gifts to meet those needs. Where problems and social injustices go beyond parish boundaries, social concerns committees serve as catalysts to bring people together to study, pray and work toward solutions. December, 1977
I am in the middle of my annual retreat. It is a directed retreat, which means that each of us spends an hour a day with a retreat director for discussion, guidance and counsel on our relationship with the Lord. The daily liturgy and evening prayer are shared in common. The rest of the time we are alone in God’s love and care. Total silence: no small talk, no discussion, no hellos. A powerful sense of community is built up through our being together in Christ Jesus. We come to know each other in silence and in prayer. The central theme of the retreat for me is the total commitment of my life to the Lord Jesus. He is my Lord and Savior, the Messiah and Son of God. He is my brother, my friend who loves me with an everlasting love. January, 1978
There is nothing that causes me more worry and concern that the shortage of priests in the Diocese of New Ulm. We have been accustomed to have a residential pastor in each of our parishes and two or three priests in the larger parishes. We place high value on the presence and leadership of a priest in the community. All of us should be aware of the fact that no priests will be ordained for the diocese for the next four or five years. That means that in five years with death, retirement, sickness, etc. we can reasonably expect to have twenty less priests than we have now. There is another direction that we can go and that is to establish area ministries. An area ministry means that a team of priests, religious and lay people serve a group of parishes in one area. February, 1978
Our three Catholic high schools make a special contribution to the whole diocese. They have an influence on a much broader area than the immediate communities in which they are located. Think of the number of priests and sisters who have graduated from our high schools. The graduates from our Catholic high schools are living and providing leadership in parishes all over the diocese. As a diocesan Church all of us need to help strengthen and support the Catholic high schools. March, 1978
An evangelist is one whom God uses to bring another to an initial faith, to a conversion, or to a renewed faith in Christ. How did we first come to know God’s love for us? How did we first become acquainted with Jesus who was born at Bethlehem, died on the cross for us, and rose from the dead? Was it not from our parents whose faith brought us in contact with an all-loving God? Yes, we first come to respond to the grace of God through our parents, our grandparents, our family and through the parish community. Catechesis follows this. Catechesis presupposes this initial faith and is concerned with nurturing it, strengthening it, making it active and mature. Some catechesis is given in a formal way in religious instruction classes and some comes in an informal way through the family by reading Catholic papers, participating in the liturgy and feasts of the Church year, through youth programs, participating in discussion groups, retreats, adult education classes, prayer meetings and in many other ways. The whole Christian life is a continual process of conversion and growth, re-conversion and continual growth in faith through catechesis. April, 1978
I look around and see the evidence of renewal in the Church. There is a shortage of ordained priests. But there is an enormous interest in ministries of all kinds. It is so encouraging to see active involvement of people in parish and diocesan councils, education, rural life and family life groups. It is a joy to participate in the gatherings of the Diocesan Council of Catholic Women and to realize that there is an army of dedicated women serving in countless ways in the life of parish communities. I rejoice at and encourage women to share fully in the ministries to which they are called by Christ. May, 1978
We have a new Pope. We joined with the people all over the world praying that the Holy Spirit would fill the hearts of the Cardinals as they met in conclave to elect a new Holy Father. I believe that the Holy Spirit was indeed with them. What a pleasant surprise is Pope John Paul! He has such a warm, open smile and is full of surprises. He is the kind of person that people just seem to respond to. September, 1978
I am just into the fall round of Confirmations. There is such a joy in witnessing the involvement of so many people — pastors, priests, teachers and sponsors in the preparation of candidates for the reception of the gift of the Holy Spirit. Pope John XXIII so ardently prayed, "O Lord renew the Church in our day as with a new Pentecost." From parish to parish I see just a remarkable improvement in the quality of preparation for this Sacrament, the participation of the whole parish community and the evident joy and faith expressed on the faces of the candidates. October, 1978
Sometimes I feel that I have too many meetings to attend. On the other hand, if I am to take seriously the direction of the Second Vatican Council on shared responsibility and the involvement of all of God’s people in the life and ministry of the Church, then I must take time to work in a collegial manner. October, 1978
I believe that the Catholic high schools are a part of the mission of the Church in the Diocese of New Ulm. They are a part of the strength of the local Church. Some people say, "The high schools are the problem and the burden of the parishes where they are." We cannot accept that. Although the Catholic high schools are primarily the responsibility of the parishes where they are, they are the responsibility of the local Church as well. Graduates from the Catholic high schools live and work in every part of the diocese. The problems of the Catholic high schools can only be met when all of us in the diocese really come to believe that they are our problems too. We are all in this together. December, 1978
We are all seeking the answers to life’s deepest and most difficult questions. What is it all about? Why am I here? Where am I going? Is it all worthwhile? Why do I suffer? I feel alone, shut off, abandoned, in pain. The answer is in Jesus. He is the victory. He gives life — eternal life. He brings truth — the answers to life’s quest. He gives love. He tells us to witness his truth, to grow in his life, and to share his love. January, 1979
Shortly after the announcement of my appointment as Bishop of the Diocese of New Ulm, I received word that our missionaries in San Lucas Toliman wanted to see me. I cried as I told them how proud I was of the work that they and the people of the diocese were doing in San Lucas. I was convinced then and I am even more convinced now that the mission is not a burden to us. It is a blessing. We established the mission with the intention of reaching out with loving care to a people oppressed with poverty and exploitation, weakened by sickness and malnutrition, and held back by a lack of education and opportunity. In reality we have received much more than we have given. Our commitment to the mission has reminded us of our responsibility as followers of Jesus Christ to feed the hungry, to clothe the naked, to shelter the homeless. It has given us an opportunity to be personally concerned for families without hope, to care for orphans, to respond to the needs of people made homeless by a devastating earthquake, to help people move out of servitude to the pride of owning a bit of land, of practicing a trade, of learning how to read and write. It has given us an awareness of what poverty is like, the way so many people live in misery, and the injustices brought about when a small percentage of the people own all the land. February, 1979
I believe that our communities and our spirit of community are linked to the land. Settlement on the land and its cultivation is what brought most of our pioneer ancestors to this part of the world. The tradition of community involvement and family-centered activity has been nourished by our roots in the land. March, 1979
One of the great blessings of the Diocese of New Ulm since its founding is the Diocesan Council of Catholic Women. On the regional and diocesan level the Council of Catholic Women has provided leadership, training, adult education, Bible study, inspiration and spiritual renewal. In this diocese and throughout the country the Council of Catholic Women has provided a vehicle for apostolic activity for thousands and thousands of women. I thank and praise God for all that they have done and continue to do. April, 1979
The diocese is the local Church. We form one people, all of us in this fifteen county area — Bishop, priests, religious and laity. We are bound together as a communion (or community) of one faith, one divine life, one call to love, celebrating the same sacraments with Jesus as our center and the Holy Spirit as our source of life and power. We begin with people. That is what we are, the people of God — Bishop, priests, parish ministers, religious, men and women — all of us. The Church has no other purpose for its existence than to extend the kingdom of God to people of every nation, of every age, of every social and economic condition. The mission of the Church in the Diocese of New Ulm must be the same as the mission of Jesus. What we always need to remember is that the mission of Christ and his Church is primarily the work of the Holy Spirit. We cannot organize God or a response of faith into people’s lives. May, 1979
I suppose if there is one theme that runs through these letters, it is the renewal of the Church. I have written about spiritual renewal, about my own encounters with a loving God, about the mission of the Church, about openness to the gifts of the Holy Spirit, about ministries in the Church and the participation of all of the people of God (bishops, priests, religious and laity) in extending the kingdom of God. When we speak of the role of the laity in the Church we have to continually emphasize that every member of the Church has a unique ministry to bring Jesus and his message to the world in which we live. Somehow, the Word of God has to come alive in that world. It is the vocation of lay people to do God’s work in the context of their ordinary positions in the world. No one else can take their place. June, 1979
In this issue of the NEWSLETTER we publish the financial statements of the Diocese of New Ulm. From the day I became bishop of the diocese I was determined to give a complete and open accounting of diocesan finances. The report lists everything to the last penny. We need to decide what to do with the land that surrounds the Diocesan Pastoral Center. How much do we need? The City of New Ulm regularly inquires about the future use of the property. Secondly, we need to do something to build up the pension fund of the priests. Thirdly, we have a continuing shortage of priests. Finally, we are considering the purchase of the convent in Bird Island for spiritual renewal, retreats, diocesan meetings and training for ministries in the Church. November, 1979
As I look back over the past four years, I can say that one of the greatest blessings of my life is that I live with a faith-filled, praying, caring community. There are nine of us: four other priests, three sisters and a lay woman who prepares the evening meal. We live together, eat together, pray together, share together, and yes, cry together. We tend the garden, freeze and can vegetables, do most of the laundry, prepare meals, decorate, make small repairs, do the shopping and tend to the other details of the household. In all of this we find Jesus who is already here and who is the center of our community. December, 1979
Each day during the retreat I found that I used one of the psalms and readings of the liturgy of the day for my prayer time. I spent a long time with Psalm 31 from the morning prayer for Mondays. In the quiet, I felt the force of God’s love surrounding me. It was during this prayer that the special message of the retreat came to me. It was the discovery, or perhaps rediscovery, of the Liturgy of the Hours (the Breviary or the Office) as a powerful source for private prayer and meditation. January, 1980
Yes, Lent is a call to penance. Lord knows we need it. We are so easily persuaded to satisfy all our desires, to possess all that we want. With voluntary penance we say no. We freely give up some things, not because they are bad in themselves, but to give us strength to say no to those things and those relationships that keep us from the Lord. Those are the words we hear as we come to receive the ashes on the first day of Lent. "Reform your life. Believe in the good news." We bow our heads and quietly say, "Yes, Lord, I will." Lent means to walk with Jesus on his journey to Jerusalem. The passion, death and resurrection are the center of our faith in Jesus. We have been immersed in that mystery at our baptism. We renew it each time we celebrate the Holy Eucharist. February, 1980
A few months ago the diocese purchased the convent in Bird Island for a Spiritual Development Center. We really didn’t know where we were going to get the money to pay for it. Almost at the same time we got word that someone had died and left the diocese the residue of an estate after leaving money to a number of relatives. The amount of the estate is almost exactly what we needed to purchase the property. The Lord is good. For years to come thousands of people will spiritually benefit from the generosity of the donor. April, 1980
There is one special need in the diocese that I would like to call to your attention. It is the Pension Plan for Priests. As you know, the priests of the diocese give their lives in service to the diocesan Church. And the people of the diocese agree to support them. We have a pension plan to provide for our priests in retirement. However, it is seriously underfunded. The fund is currently at about six hundred thousand dollars. This generates about fifty thousand dollars in interest, not nearly enough to support the sixteen priests now retired, much less the others who will retire in future years. Each year the parishes are asked to contribute the additional money needed for the retired priests. April, 1980
Stewardship means that we care for the things of another. A steward is one who manages the property, the money or the affairs of another. We use the other’s things, other’s property, other’s money. We manage them for him, but we do not have total ownership over them. A steward is a manager. Christian stewardship recognizes that everything that we have — money and land and talent and life itself — is a gift of God. We are not absolute masters of them. We have to give an account of our stewardship. We have to ask, "How much of my time, how much of my talent, how much of my treasure have I given to others, have I given to the poor, have I given for Christian education and for worship. He will be asked to give an account of the stewardship — how we have used the gifts that God has given. April, 1980
In other words, the mission of the church in a parish, the purpose of the church in a parish, is to be the same as the mission of Jesus. We have to constantly ask ourselves, "How are we handing on our faith, how are we strengthening our faith among our children, among our youth, among those who have drifted away, among all of the Catholic adults." We have to constantly ask ourselves, "How are we doing together as a community in worshipping the Father in Christ? How are we growing in our fellowship in the life of the spirit? How are we advancing in the spiritual life?" And we have to constantly ask, "How are we as a parish community reaching out in loving service to those in need?" I look upon my role as bishop of the diocese to constantly call parishes to that vision, to the vision that sees each parish community as a portion of God’s people bound together by a common divine life. All of us together — all of the communities of the diocese — form one people, the local church. April, 1980
I have gathered around me a staff of talented, dedicated people to help me fulfill my responsibilities to help parishes. The Diocesan Pastoral Center is set up to help parishes fulfill their mission: to help parishes call forth, train, and encourage people to take an active part in the work of the Church. April, 1980
One of the most pleasant responsibilities of my office is to visit parishes to administer the sacrament of confirmation. I am proud of the seriousness with which our young people are preparing for this event in their lives. It is an example of how one change in the life of the Church is affecting millions of people. The pastors, religious education directors, teachers and parents are to be commended for the wonderful job they are doing. May, 1980
In 1978 I went to Rome to make a report on the condition of the diocese. I just received a response from the Sacred Congregation for Bishops, which is the office through which we communicate with the Holy Father. I am pleased that the Roman authorities read the report so carefully and made comments about it. I am especially grateful that the Holy Father was able to see it and to give us encouragement. June, 1980
The kingdom of God is wherever God’s will is at work. It exists wherever God’s power is making love, reconciliation and healing possible. The mission of Jesus, his very purpose, was to begin God’s reign, precisely because he came to do God’s will. He allowed the Father to reign in his heart and life completely. "He humbled himself, obediently accepting even death, death on a cross!" (Phil 2, 8) He invites us to follow. Doing the will of God! Letting God reign over your lives. That is where the kingdom of God is. This was the heart and center of Jesus’ teaching. He was sent to inaugurate God’s kingdom among human beings. The Lord, by our free choice and with the gift of God’s grace, is to rule over our minds, our hearts and our actions. And we are to work to bring his rule of truth and life, of holiness and grace, of justice, love and peace to our society. September, 1980
On this very day the Synod of Bishops is meeting in Rome, discussing the topic "The Role of the Christian Family in the Modern World." The bishops of the Synod are committed to updating the Church’s theology and spirituality of the family in a way that will motivate Christians to follow Jesus Christ more clearly. The Holy Father in his homily at the opening Mass of the Synod stressed the idea that families are specially connected to the mission of Christ himself, that families share in the mission of Christ as prophet, priest and king. October, 1980
For twenty years I was intimately associated with religious education. In particular, I was involved with the recruitment, training and formation of lay people who generously responded to the call of "handing on the faith" to children, youth and adults in their parishes. Nothing is closer to my heart than this. I vividly remember how as little as a generation ago lay people often were told that the job of teaching religion was reserved to priests, sisters, and perhaps exceptionally well qualified lay teachers. That attitude has changed to a great extent through the rapid growth of an organization strangely called the Confraternity of Christian Doctrine (CCD). I am convinced that the single most important aspect of a parish religious education program, whether in a Catholic school or in the CCD, is that it arises out of and is surrounded by and supported by a community of faith-filled, worshipping, caring people. The role of the community is so important that if it is not present no religious education program can effectively exist. A living faith community is the context in which the faith of children, youth and adults can grow and mature. Parish religious education programs must include three aspects: conversion of life, formation in Christian mentality and behavior, and instruction on the truths of the Catholic faith. Unfortunately we have tended to emphasize religious instruction and to neglect conversion and growth in faith. November, 1980
The Faithful Tender Love of God Pope John Paul II has written a new encyclical, his second, called Rich in Mercy, about the ever faithful, loving mercy of God. It is one of the central mysteries of our faith. God’s mercy — a reality so rich in meaning that it is difficult to express in words that are adequate. It is unfortunate that there is no single word in our language that conveys the riches of the biblical concept. The words that we translate as "mercy" mean steadfast, enduring, everlasting love. They mean kindness, tender, unmerited, faithful love. The meaning that we most often give to the English word "mercy" is to show pity, to spare. It only rarely means this in the Bible. Is not the mystery of the Father’s love and mercy toward us at the very center of Jesus’ teaching? God loves us. He calls us to be his very own people, his family, his spouse. He sent his only begotten Son to show his merciful love. December, 1980
One of the great experiences of my life was when I really came to know that God loves me. Oh, I knew that God loved me in a general sort of way. But there was a day when it took on a new meaning. Imagine, God the Creator and Lord of all, the one who is and was, loves me. He chose me. He holds me in his hands. He sent his son for me. "Can a mother forget her infant? Even should she forget, I will never forget you." (Is 49, 15) How he loves us! With an everlasting love, a merciful love that is faithful and never changes even though we forget him, even if we reject him, even if we sin against him. The good news that Jesus came to bring us is this: God loves me. He doesn’t love me only when I am good or because I am good. He just loves me. He made me. He continues to care for me. He sent his Son to prove it. Even when I sin? Yes! December, 1980
We in the New Ulm Diocese have made a commitment to the poor of the world. Twenty years ago we concentrated that commitment on one parish in Guatemala. This is our parish just as truly as any other parish in our fifteen county area. It is our largest parish, serving half as many people as there are in our diocese. It is our poorest parish because the income they can expect from the sacrifices of the poor is only about $8,000.00 a year. It is our richest parish because through the work of their people and the support of our people it carries on a program of help and self-improvement that no other parish in our diocese even needs. It is a big program because the needs are big. There is no part that can be eliminated without putting little children out on the street, sending the sick to lie uncared for on the bare dirt, or allowing the next generation to grow up uneducated. January, 1981
As we celebrate Catholic Education Week and the contribution of Catholic schools, there are two things, I think, that we must keep in mind. First, they are part of the mission of the Church in the Diocese. I believe that the whole diocese has a responsibility to strengthen the Catholic school system. I believe that it is especially important for all of us to encourage and support the Catholic high schools. That is why I am proposing to establish a diocesan scholarship fund. This brings me to my second concern. Catholic schools, as good as they are, as important as they are, are not the only part of the total educational mission of the Church. If so much of a parish’s resources of personnel and finances are put into the Catholic school so that all other aspects of Christian education are neglected, then something is wrong. We have been reminded over and over again that adult education is the chief form of catechesis. It is the culmination of the entire catechetical effort. Catholic schools are important to the life of parishes and the diocese. So are all of the other ministries with the youth, the elderly, the sick, the poor, families, and adults. It cannot be either one or the other. It must be all of them. February, 1981
I just returned from a parish where I confirmed three young people in the special education class. Some people call them retarded. To me they are special and among the most gifted people in every parish. These three young people showed such a joyous, wholehearted response to the Lord Jesus. When they said, "I love you, Jesus", I knew that it came from the depth of their hearts. They teach us what religious education is all about- that we must respond to the infinite mystery of God’s love with confidence in his forgiveness and mercy. When we can acknowledge our sinfulness and brokenness, when we can recognize that God uses us in spite of our weakness, yes, even in our weakness, then the great power of God can be seen working in our lives. March, 1981
So many of the questions and problems of today are concerned with life. Human life, human rights and dignity are trampled by selfishness, greed, lust and injustice. Abortion is an abominable crime, an attack on human life at its most vulnerable moment. This cries out for a change of heart. Millions are deprived of the most elementary human rights and are forced to live in poverty and starvation. We see that in our own mission in Guatemala. This too cries out for a change of heart. All recent popes have condemned the arms race. We cannot continue as a nation to lead the world in the manufacture and sale of weapons. Again it is a life issue and cries out for a change of heart. The use of nuclear weapons against population centers is immoral. Nor can the threat to use them in such a way be justified. It cries out for a change of heart. April, 1981
Celebrating the liturgy in so many parishes also gives me an opportunity to observe the progress that is being made to improve the quality of liturgical worship throughout the diocese. Often when I come home late at night, some member of the diocesan staff asks me, "How did it go tonight?" Usually I say, "It was really good." Sometimes, "Excellent." Other times I have to say, "It was just okay." What makes the difference? One can detect a certain spirit, a quality of reverence and evident faith, and the degree of participation on the part of those who attend. "Active and full participation." This comes from a faith and reverence from the depth of our being as we recognize that we join with Jesus, the one high priest and mediator, in giving worship and praise to God in those sacred mysteries. It comes from an appreciation of the great privilege that is ours to participate in mind, body and heart through our actions and bodily attitudes, our attention and listening, our singing, responses and acclamations and also at times by our reverent silence. May, 1981
What a joy it is to participate in a parish liturgy where everyone joins in the singing, where there is faith-filled attention, where the readings are proclaimed with understanding, where there is an enthusiastic response to the prayers, where there is a deep faith in the presence of the Lord Jesus and in the reception of Holy Communion. Such a situation does not happen easily nor without planning, preparation and instruction. I am so grateful for the excellent Liturgy Formation Program conducted by the Diocesan Office for Worship and Spiritual. Almost two hundred people are taking these courses preparing them to be and to help others to be lectors, commentators, communion distributors, cantors and leaders of song, sacristans, trainers of servers and members of parish liturgy committees. There is evidence of so much progress in liturgical renewal. I pray for the ever -deepening participation of every member of the Church. May, 1981
The use of nuclear weapons even in a "just" war is evil. The threat to use atomic weapons is immoral. It is immoral to possess nuclear weapons. Nuclear weapons may not be used for attack or for a first strike. They may not be used in defense. They may not be threatened to be used. Therefore, it seems to me that even to possess them is wrong. September, 1981
I am troubled by the rhetoric of some of our leaders who say that nuclear war is imaginable, fightable, even winnable, or that there could be such a thing as a limited nuclear war. I am troubled by the incredible stockpile of nuclear warheads and the insane expenditures for faster and more accurate delivery systems. I am troubled by the scandal of spending billions for the production of arms while millions of people lack basic necessities of life. I am troubled that each day warheads continue to be produced while we already have thousands of them, enough to destroy the world several times over. This is not peace. It is brokenness. It is sin. December, 1981
Last fall, I joined with Bishop Victor Balke in publishing a pastoral letter on Christian feminism. We described Christian feminism as an attitude of mind and heart that recognizes, in the light of the Gospel, that women are equal and have the same dignity and equality as persons with men. We described sexism as the erroneous belief that one sex, female or male, is superior to the other in the very order of creation. We declared that when anyone believes that men are inherently superior to women, then he or she is guilty of sexism, a moral and social evil. May, 1982
One can be a good Catholic and be either for or against the Equal Rights Amendment. One cannot be a good Catholic and be against equal rights for women. I believe strongly in equal rights for women. I am for Christian feminism. That flows from my faith in Jesus and on his life and teaching. After studying the issue, after much reflection and discussion, I am personally in favor of the Equal Rights Amendment. May, 1982
One can be a good Catholic and be a conscientious objector. That is, one has a right to object to all war and also the right to object to a particular war. February, 1983
I do not want to contribute to this madness. What I do is take such a small salary that I no longer pay income tax. February, 1983
Prejudice and racism is among us too. I just read a report of racial prejudice against migrant workers in our own diocese. Mexican-American migrant workers have been treated with open hatred, rocks and bottles thrown at them, shouted at with obscenities and racial slurs, subjected in some cases to sub-human living conditions. It pains me that such beautiful, gentle people are so harshly treated. August, 1983
A Catholic school or a religious education program will be strong only to the extent that it arises out of the faith-filled committed adult community. It will be strong only if it is supported by the adults of the parish. Any program that neglects adults is doomed to failure. March, 1984
After this first year of parish visitations I have a number of impressions. I am convinced that it is one of the most important things that I do. April, 1984
Evangelization has two aspects: handing on the faith on the part of the witness and coming to faith on the part of the one who is converted. Both are moved by the grace of God. And both must express their faith by living it out in action on behalf of the poor, the powerless, the sick, and the lonely. August, 1984
Here are some problems which some people expect me to do something about: a parish suffering a crushing debt, a school facing a threat of closing, farm families about to lose their farm, a community struggling with survival, a nation collapsing from within, with abortion, failing family life, so much violence and an arms race out of control. These are issues that I cannot fix. None of them can be dealt with by anyone alone. They call for community action, working, praying, and acting together. March, 1985
Gardening is a meditation. It teaches me how precious life is. The soil is a living thing that needs to be nourished, enriched with organic matter, handed on in as good or better condition than we received it. The soil of our nation is best cared for through widespread distribution of land in a family farm system.
I am reminded of the good soil that Jesus talked about — the receptive and sincere person who receives the word of God. The word finds a fertile place to grow and the family, the community and the world is blessed.
April, 1985
One of the best things I do all year is conduct official visitations of our parishes. It takes a whole weekend. I visit the Catholic school, if there is one; I meet with teachers and catechists. I spend time listening to and supporting the parish staff; I speak with the parish council, committees, boards and organizations; I visit the shut-ins and anoint the sick; I participate in and speak at the parish liturgies; and I administer the sacrament of Confirmation.
A heavy weekend, it usually leaves me exhausted. It also gives me a lift as I see and experience the wonderful things that God is doing among his people and the various ways that they are responding to his gifts.
May, 1985
Harkin - Alexander Farm Policy Reform Act
This bill gives us the best means, at least that we see right now, of supporting the small and moderate size farms. We don't want to see farms increasingly enlarged and controlled by large corporations. Wide distribution of land gives rural communities their strength. The injustices our people are facing are rooted in unfair pricing of commodities. Rural citizens must get their message to people in power, but their inability to do so and lack of access to the news media is the problem. The temptation by local folks, small business people and small town people is to say, "This is too big for us, we can't do anything about it, let the people in Washington take care of it."
October, 1985
Memo to President Reagan on Farm Crisis
The farm crisis is a national societal problem. We must not think of this issue just in rural terms. Without sufficient government aid . . .this trend will destroy a large number of our most competent and dedicated middle-sized farmers. We ask that any legislation have the following goals: A just price for farmers and farm workers (cost of production plus a profit); Incentives for long term conservation of the soil; Enabling more owner/operator farmers rather than less.
We recognize that while many of our people are suffering economic injustice at this time, such as struggling small businesses, millions unemployed, millions of others working but poor, the further concentration of land and food production will only add to their suffering. Our reason for saying this and issuing this message is not only that we are concerned for the economic disaster being experienced by many of our farmers today, but that further concentration of our agricultural land in the hands of the few will produce ultimate oppression, hunger and powerlessness of the general population.
November, 1985
I support the right of a young man (the law only affects men at this time) to be a conscientious objector. Conscientious objection means that someone is sincerely opposed to participation in any war because of religious, moral or ethical belief. This right of conscientious objection is a valid moral position for a Catholic. It is derived from the Gospel and Catholic teaching. Moreover, it is recognized in the United States law.
January, 1986
Farm Crisis and Violence and Anti-Semitism
There has been increasing concern about the activities of a variety of extremists groups offering schemes to avoid farm foreclosure, none of which are legitimate. What is even more disturbing is their promotion of violence as a solution to problems facing farm families.
.Those who suggest that violence is the only means of bringing about a new economic order must recognize that violence by its very nature is destructive. The Gospel challenges us to see that justice can only be built on love, it cannot be born out of hate and distrust.
From the pain of uncertainty, we can now more clearly see the wisdom of working collectively. We can create a new vision of sustainable regenerative agriculture and build a society based on the stewardship of resources and concern for the dignity of the human person.
January, 1986
When I was installed in New Ulm ten years ago, I spoke of five priorities in my ministry here: spiritual renewal of every member of the Church, strengthening of parish life, support for Catholic education in all its dimensions, concern for rural life, and commitment to our mission in Guatemala.
I think that I have stuck to those priorities. I believe in shared responsibility. I believe in pastoral planning. I support open and accurate financial accounting. I see the necessity of a committed diocesan staff to work with me in building up parish communities.
February, 1986
Everything done in a parish, besides being for the praise and worship of God, is to prepare people to transform society. The world is not transformed in Church. But people are converted, motivated, inspired in Church to bring Jesus, his life, love and truth into all areas of society.
February, 1986
Where we have not done very well is in recognizing, affirming, and supporting people in the transformation of the world, which is essentially the ministry of the laity. By "we" I speak especially of bishops and church leaders.
March, 1986
There is a parallel in history between the way we (white males especially) treat the land (and sea and sky) and the way we treat women. I use land to include the whole field of economics, the world. And I use the word "women" here to include sexuality, fertility, and sexual relationships.
March, 1986
The earth and its soil, water and air are gifts of God which need to be cherished, cared for and handed on to future generations in at least as good condition as we received it. Our pioneer fathers and mothers really tried to do this. They gave us a heritage of love for God’s earth. Our generation is rapidly using up, destroying and polluting it.
April, 1986
I keep wondering why I sin. I don’t want to. It is always when I go alone, when I forget Jesus. I am powerless without him. This is the healing message of Alcoholics Anonymous. By letting God reign over every part of our lives, we are made free.
January, 1987
All of us realize the rural crisis we're facing is touching the lives of many folks. We have to work together - and that has been the great weakness of rural America, we have not worked together. By working together we can change some of the systems that are unjust. We are truly grateful for this opportunity to work with Bishop Beekmann and the Southwest District of the American Lutheran Church to begin the Neighbor to Neighbor Program in Southwest Minnesota. The Neighbor to Neighbor Program is a non-denominational outreach program assisting farmers and other rural people affected by the rural economic crisis.
August, 1987
We feel its is important to be involved in public issues. Some issues reflect the church's increasing role in matters that often cross over to the political arena. We object to the solving of teen-age problems by the use of school-based clinics. These clinics act as a front to promote the use of contraceptives and, in some cases, abortion referral. We don't believe this will decrease the amount of teen-age pregnancy. We believe distribution of contraceptives increases sexual activity.
October 1987
U.S. Military Involvement in Central America
The solutions to that area's problems are not found in war but in reconciliation and dialogue. Sending arms to that part of the world is not part of the solution. We believe support of the Contras is morally flawed.
October 1987
AIDS
I am very pleased with the statement that the Administrative Board has issued on AIDS. They speak for all of the Bishops of the United States and I make the statement my own. We want to reach out with love and compassion to those who have been exposed to or are suffering from AIDS.
December, 1987
Consultations are being held around the country on the pastoral document "Partners In the Mystery of Redemption: A Pastoral Response to Women's Concerns for church and Society." I will be hosting four open dialogues on the document in the Diocese of New Ulm. I am interested in listening to the experiences of the daily lives of women in church and society.
October 1988
I encourage the involvement of women and men in the diocesan consultation on the pastoral letter on women's concerns for church and society. This is a last opportunity to offer revisions to the pastoral document before it is reviewed this November at the meeting of the National Conference of Catholic Bishops.
July 1990
I join with the bishops of Pax Christi to speak out on the crisis which now envelopes the Persian Gulf.
Not only did the Iraqi invasion initiate a world crisis, but also it has meant untold suffering for hundreds of thousands of innocent victims. Out hearts reach out to the hostages and war refugees from all over the world. We also remember the soldiers on both sides who are facing the threat of war directly. . .
This crisis has also shown the need for a national energy policy that reduces our dependence on imported oil through conservation and the development of renewable energy sources.
October, 1990
I believe with many that we need to allow time for the United Nations sanctions to have effect and that the crisis be resolved by negotiations and dialogue. As a religious and moral leader, I believe that war must be avoided at all costs and a peaceful resolution of the crisis must be found through non-violent means.
It is important for us to remember that war is an evil thing, that war in the Gulf would bring untold suffering upon the people of the region.
Our hope for peace during this year and our desire for international unity must not be dashed by an attempt to solve the Gulf Crisis by precipitous military action. Let us all pray to the Prince of Peace for a just solution to this crisis, that our young men and women may return home and that we may work together to build a peaceful kingdom.
December, 1990
Sexism as sinful. Sexism, directly opposed to Christian humanism and feminism, is the erroneous belief or conviction or attitude that one sex, female or male, is superior to the other in the very order of creation or by the very nature of things. When anyone believes that men are inherently superior to women or that women are inherently superior to men, then he or she is guilty of sexism. Sexism is a moral and social evil.
February, 1991
The mission of the church in the Diocese of New Ulm must be the same as the mission of Jesus. Jesus came to inaugurate and to bring about the kingdom of God. All throughout the gospels, Jesus continually stresses that truth. The kingdom of God is wherever God’s will is done. It is wherever God is present. It is wherever God reigns in our hearts, in our lives, in our families, on our farms, in our businesses, in our communities. Jesus willed that there would be a society that would be filled with love, justice, truth, honesty, integrity, fidelity. Throughout his life, Jesus labored to begin that kingdom here on earth so that it could be brought to completion at the last day when all things would be one in Christ.
September, 1991
As a parish community we are to hand on the faith to children and youth, to those who have dropped out, to those who are searching. We are to worship the Father and build up fellowship in the life of the Spirit through the Mass and the sacraments, through prayer and penance. And we are to reach out in loving service to others, to the poor and the sick, to the elderly and the lonely, to people in mission countries and to work for justice in our society. If any of these is missing, the mission of the Church is not being accomplished. What we always need to remember is that the mission of Christ and his church is primarily the work of the Holy Spirit.
September, 1991
One of the greatest temptations for bishops and church leaders is to do the very thing that Jesus told us not to do — to seek power and privilege.
We can lord it over others. We can be proud and arrogant. We can expect the best for ourselves and fail to reach out to the poor. We can resort to authority and coercion rather than persuasion in teaching God’s word.
October, 1991
The teaching ministry of the diocesan bishop is seen in the context of the total teaching ministry of the Church. Jesus taught the good news to ordinary folk, sinners, publicans, the sick and the lame, outcasts, and women. This group formed the community of disciples. Jesus, the Word, is teacher in what He is, in what He does, and in what He says. He gathered all who believed in him. All members are called to hand on their faith with others. All are called to teach.
February, 1992
There are different levels of teaching in the church. Not all church documents and statements are taught with the same authority. Some teachings revealed by God can never change. Some teachings are so closely connected with revealed truths that they are also definitively taught. This is the central core of teaching revealed by God, which is unchangeable. There is a widespread acceptance within the church of this core content of faith. All teachings are expressed in human language and in a particular historical context. Some teachings are reformable; that is, while not taught definitively, they apply the gospel to issues of today in conformity with the truths of faith. Some call for a response of faith; others are to be held; still others call for obedience of mind and heart.
February, 1992
In the past the Church made errors and mistakes, not on essential teachings but in reformable statements of the teaching Church. It is refreshing to recognize and admit this and to acknowledge that we can grow in our understanding of the message of revelation and in the expression and application of the teaching of the Church, given to us by Jesus, to different times and different cultural expressions.
February, 1992
The daily life of priests in the generation before me practically never changed. I have been faced with the need for planning and endless change for most of forty years. Always challenging, always exciting, sometimes scary, sometimes frightening. One thing is sure, the next ten years will be more of the same.
March, 1992
The most difficult aspect of the pastoral was applying the basic Catholic teaching that all men and women are created equal, all are equally redeemed and called to holiness, all are one in Christ Jesus, to the daily life of the church itself.
We should drop the pastoral on women, but continue the dialogue. We should recognize that there has been a consensus on the notion that sexism is wrong. We have identified as a basic teaching of the church that all people, men and women, are equally created, redeemed and gifted by God. All are equal and all are one in Christ. We have advanced as a church community in recognizing the offensiveness of exclusive language. We have begun to recognize sexism in the church and society and have made some progress in changing our attitudes and behavior. We have supported the establishment of diocesan commissions for women.
We have come to recognize that there is sexism within the church, that we have not treated women equally and have not applied our own teaching to the internal life of the church. The most critical issue then is the participation of women in ministry in the church and especially the discussion on the ordination of women.
The statement should simply say we have gone about as far as we can at this moment. It would recognize that through consultation and dialogue advances have been made. It would name the underlying issues that still divide us, especially the need for open and honest study of the ordination of women. It would agree to prayerfully continue the dialogue.
June, 1992
In my opinion the fourth draft of the pastoral letter on women is worse than the previous drafts. It names sexism as evil, identifying the sinful attitudes that it generates as "a radical distortion of the order of creation." The document is itself, in my opinion, an example of sexism for it recognizes sexism in society, but has a hard time admitting sexism in the Church.
I will continue to urge that we drop the pastoral and acknowledge the progress that has been made since we began the consultations and the growing awareness of the sin of sexism in society and in the Church. We must reaffirm the equal dignity of women and men and recommit ourselves to putting this principle into practice.
October, 1992
One of the greatest sentences spoken in this century is "I admit my powerlessness and I turn my life over to God." Accepting God's love means accepting my weakness, accepting what I cannot change. By entering into the water with Jesus, I rise with new life. Accepting means just cuddling up to God, letting God embrace me, letting God hold me, and support me.
The love of God covers, touches everything, everyone. The love of God nourishes and brings life and love. The forgiveness of God embraces everyone in Christ. Love needs to be accepted. Forgiveness needs to be accepted. Love needs to be asked for. Forgiveness needs to be asked for. It is freely given, received, given back, and asked for again.
February, 1993
I would like to focus on one issue: public scandals by the clergy and others in the church, especially over the issue of sexual abuse of minors. All too often, church leaders have failed to recognize the nature and severity of such abuse, have simply not known what to do about it. As a consequence, response from such leaders has looked like covering up, denial. Attempts at damage control have taken the form of manipulation of the press, resulted in lack of concern for victims, families, and for parish communities.
The result has been that church leadership has lost power, prestige, and credibility. There has been an enormous loss of money through litigation, legal expenses, counseling services, and staff time. Our ignorance on how to respond has resulted in very clumsy responses. In fairness, I need to say also that we are learning from our mistakes.
I believe we are being forced to our knees, forced to recognize that we are not in charge, but rather God is in charge of the church. We are being forced to recognize that we are human. We are coming to acknowledge and admit that as a church (not just as individuals) we have made mistakes. We have a hard time admitting this.
Yes, we are being called to our knees. I believe this applies especially to bishops, who for so long have carried the trappings of feudal lords with all of the titles and dress and privileges that go along with it. It seems to me that we are being forced to recognize that we do not have much power, and that is all right. We are called to be ministers of the word, of the worship of God, and the service of others. We come before the Lord and cry out, "I am alone and afraid."
I hope and pray that through the grace of God we will be able to respond to the present scandals in the church, reach out in love and healing to victims, reach out in forgiveness and reconciliation to perpetrators, and come before the Lord as a community of believers to recognize our need.
May, 1993
My viewpoints on church and social issues
For a number of years I have used this column to share my life with you. The writing of these pastoral letters tends to take on an autobiographical tone. I write about my faith, my relationship with the Lord in prayer, my family and friends, my joys, and the many problems that we face together.
I have written about my parish visitations, my extensive family here and in Germany and Luxembourg, my travels in this country and abroad. I make pastoral reflections on Church teachings and theology, and the application of Christian doctrine to pressing issues of today. I return often to pastoral planning, lay ministry, and the call of every member of the Church to share in the life and ministry of the Church. I express often my love and concern for priests in their indispensable role of reaching out to people wherever they are. I have frequently reflected on women in church and society, on war and peace, on life issues, discrimination, and our mission in Guatemala.
June, 1993
It is a scary time for many people who find it difficult to accept personal responsibility in their own lives and in the Church. They want to go back to the safe haven of the 1950s when everything seemed black and white and nothing changed.
June, 1993
I believe that the strength of the Diocese of New Ulm is in the many small communities of believers that make up the parishes of the diocese. Our parishes are communities of people who know each other, care for each other, and work together using the gifts of God to share their faith, to worship together, and to reach out in love to others.
February, 1994
I take very seriously the consultative process. I never make such a major decision affecting the diocese without consulting the priests and representatives of the people throughout the diocese.
February, 1994
One of the major discussions at the Second Vatican Council was on religious liberty. Pope Pius IX and other popes had taught that Church and state should be united and that a Catholic ruler in a Catholic country could discriminate against members of other religions. The Second Vatican Council corrected that. Today we recognize that a denial of religious liberty is wrong. Religious liberty is based on the dignity of the human person who is created free and with human rights by God.
April, 1994
Some people have such a hard time admitting that as a Church we can grow in our understanding of our faith, that we are always in need of renewal and reform, that we have made mistakes.
We have so many divisions among us today because some people fail to make a distinction between theology and faith, between what can change and what can never change.
April, 1994
Somehow it seems easier for us to intellectualize our faith. Instead of saying, "Lord I believe in you and therefore I believe in everything that you say", we reduce that personal relationship with God to a series of propositions or truths about God. It is important that we are able to express our faith, limited as that is, in formulas like the Apostles' Creed, the Ten Commandments, the seven Sacraments, and the Our Father. We should be able to explain basic Christian teachings, know our heroes and traditions. But what is more important is that we turn our lives and our hearts over to God.
So often we make religious education programs primarily instructions about God and Church teachings. Whereas, it should center on handing on our faith, our relationship with a living and loving God. The best textbook in the whole world will not in itself change hearts. We that think if we have perfect textbooks our religious education problems will be over. This can only be done through committed witnesses and by the grace of God.
May, 1994
As believers we form a community of believers which we call the Church. And yet we can make that something like just belonging to an organization or we can think of the Church as just something that we go to like a filling station to be resupplied. Or we can think of our membership in the Church as just following rules, performing duties, and intellectually accepting the truths of faith. Jesus calls for so much more than that. He calls for love, for faith, for commitment, for trust.
June, 1994
Somehow it is easier for people to accept the divinity of the Church than to acknowledge its human side. It is accepted as proof that the Church must be divine and that the Catholic Church is the true church of Jesus Christ, because in spite of many failures, controversies, and mistakes it has survived for so long.
Yes, we believe that the church is one, holy, Catholic, and apostolic. What is hard to accept is that the church is also made up of sinners, human beings, fraught with human weakness and always in need of reformation and renewal.
September, 1994
We believe that God, through the Holy Spirit, guides the Church, keeps it from error, and calls it to holiness. However, through its history all members of the Church, including its leaders, are sinners — weak, fallible human beings. Church leaders especially have to continually listen to the voice of Jesus who calls us to serve one another, to wash one another's feet, and not behave as the mighty of this world. The misuse of power, control, and authority is a frequent temptation.
September, 1994
We made a mistake as a Church in condemning and mistreating Galileo. It took us over three hundred years to admit that and still our official admission of error was somewhat self -serving.
We made a mistake in not allowing girls to serve at the altar. Thankfully we grew in our awareness that it was unjust to deny this opportunity to every member of the church. Clearly it was not a central teaching. Nevertheless it was a sign for many, of our inability to treat women equally.
September, 1994
There are two ways of understanding our faith. There is faith as a relationship with God. And, there is faith as the content of our belief. Both are necessary. So often in our religious education programs and in our schools we stress the content and forget the relationship.
November, 1994
There are different ways of seeking forgiveness from God. Each time we are conscious of sin we can ask for forgiveness. We can pray with another for forgiveness. The Mass is the first sacrament of reconciliation. Jesus has given us the special sacrament of Reconciliation. As human beings we need to know and experience God's forgiveness through signs. The Church has tried to renew the sacrament of Penance and has given us three forms for its celebration: individual confession and absolution, communal penance with individual absolution, and general absolution under specific conditions. As Catholics we believe that not only does the sacrament of Penance forgive sin and the Holy Eucharist forgive sin, but the sacrament of the Anointing of the Sick forgives sin as well.
April, 1995
The Church is not just the gathering of people for worship and for religious education. The church is on the dikes and feeding the sandbaggers. The church is visiting the elderly and the lonely, is caring for the sick. The church is present in society through pro-life organizations and peace groups. The church is welcoming immigrants and supporting the mission in Guatemala. The church is made present through the young people in groups like Students Against Drunk Drivers and Save the River Coalition.
May, 1997
Mother Teresa was criticized by some with the ridiculous charge that in serving the poor she was not doing anything to change the unjust structures of society. It would be like criticizing a world class painter for not composing music. They didn’t understand. Many of us do not see the needs of suffering people either. We pass by the homeless and fail to reach out to migrants in our own towns or to respond to pressing needs of the poor in the world. So often we just don’t get it.
October, 1997
Recently an instruction came from offices in the Vatican "On the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest." The intent of that document was to give support to priests. Unfortunately the tone and manner in which it addressed the role of the laity was negative and not especially helpful.
April, 1998
In recent months we have been told that the United States plans to expand our nuclear weapons complex through continued research, developing and testing nuclear weapons well into the next century. The United States shows no intention of moving forward with progress to disarm and certainly no commitment to eliminate these weapons entirely. We believe we need to raise a clear, unambiguous voice in opposition to the continued reliance on nuclear deterrence.
I am convinced that possessing nuclear weapons is evil and we must do everything possible to change our government policy.
June, 1998
A couple of weeks ago a famous German theologian, Bernard Häring, died. He was probably the most influential Catholic moral theologian of this century, moving moral theology from legalism and casuistry to an emphasis on conversion and a positive response to the invitation of Jesus to follow him. He decried clericalism, the misuse of power and authority and bureaucratic centralism. He stressed the importance of human freedom and responsibility in making moral choices and called for the following of Jesus, the servant of God. Jesus was "one of us" he wrote, inviting us to join him as the humble, nonviolent, healing, and suffering servant-Son of God.
September, 1998
The question that I ask, and the question that many people ask is, "In view of the pressing shortage of the clergy and in view of the positive teaching of the Church on marriage and in view of conditions of our time, would it not be better to change the law of celibacy?" I believe that we ought to change the law and have the option of married clergy. But no individual bishop can change the law. There would have to be a modification of the law of the universal church.
October, 1998
Last month I wrote a pastoral letter on the ordination of married men. At the present time celibacy of the clergy is a law of the Church in the western world. I said that I was in favor of changing the law and having the option of a married clergy. I believe also that we should openly, freely, honestly, and prayerfully discuss the issue for the love of the Church and because the Eucharist is so central to who we are.
November, 1998
The Church Asks For Forgiveness
In a remarkable series of papal addresses, the Holy Father, Pope John Paul II has led the Church in asking forgiveness. He has admitted the wrongs done over the centuries by the Catholic Church, its leaders and members, to other peoples and churches.
As a diocese, I invite all of you to join me in asking forgiveness of the Native Americans in our area who have been treated unjustly by followers of Jesus Christ during the time when this land was being settled and afterwards. I would like you to join with me also in asking forgiveness of the members of other Christian denominations, for the part that we played in the continuing separation of the churches. It is only through remembering, asking for forgiveness, and being reconciled that we can build a more unified, peaceful, and just society.
February, 1999
The government should encourage broad-based land ownership rather than watch the country return to the age of land barons and serfs. We seem to be going back to a feudal system where few people own the major means of production in the country.
I have seen local disputes of big vs. small get so bitter that people no longer can worship together.
February, 1999
I appeal to all people of good will, and especially Catholics, to end the death penalty. I recognize that many Catholics are supportive of capital punishment through an understandable fear of crime and the horror that so many innocent lives are lost through criminal violence. I hope, however, that they will come to see that more violence is not the answer.
I see the death penalty as perpetuating a cycle of violence and promoting a sense of vengeance in our culture. I also encourage Catholics at the forefront of efforts to end capital punishment at the state and national levels to continue their witness.
April, 1999
My recent experience with the information I had cancer was at first terrifying. It was also a deep spiritual experience for me. I felt very close to God and surrounded by the care and love of thousands of people concerned about me, praying for me, supportive in many ways.
One day shortly after the surgery I was sitting in my room and Sister Betty, who lives in the Pastoral Center community with me, said to me, "What are you doing?" I replied almost spontaneously, "I am just sitting here letting God hold me." It was a beautiful prayer.
September, 1999
Joint Declaration on the Doctrine of Justification
The commemorative signing of the Joint Declaration on the Doctrine of Justification at the New Ulm Pastoral Center is a wonderful occasion and a significant step toward unity. The 30 years of dialogue between the Roman Catholic and Lutheran churches has led to an agreement that the beginning gift of God is absolutely free and is not merited by any human effort. The declaration does not represent a compromise or change in Catholic or Lutheran doctrine.
December, 1999
Why can't we simply say that the notion of the mandatum just doesn't fit our cultural situation in the United States?
We are all in favor of building up the Catholic identity of our colleges and universities. The obstacle from the beginning was the notion of the mandate. We tried for five years to develop a document that would be faithful to the Holy Father's apostolic exhortation. In 1995 we succeeded, we thought, and passed an implementation document by an overwhelming majority.
We tried this time to make the document more juridical. The stumbling block again has been the "mandatum". We have to tell the Congregation that the mandatum may work in some other parts of the world, but it is not a good idea for us.
November, 1999
A few weeks ago I spoke at the Call to Action Conference in Milwaukee. I find the same kind of people there that I grew up with, people who love the Church, who have embraced the reforms of Vatican II, who are open to the growth of their faith through participation in small faith-sharing groups, who are concerned by the renewal of the Church and who are deeply committed to the "new Pentecost" so ardently prayed for by the saintly Pope John XXIII. They are active in their own parishes and dioceses, engaged in the transformation of society, committed to non-violence, justice and peace.
December, 1999
Pius XII was a great pope. He lived in a time of world wrenching struggle, bringing changes that would continue until the end of the century. He combined a strong personal rule with a scholarship that helped to prepare the way for the Second Vatican Council called by Pope John XXIII, less than a year after Pius died.
Yes, Pius XII was a great figure and because of his greatness he also made some mistakes. He opened up many issues for public discussion in the Church. Some of his teachings were later changed, added to, or built upon by the Second Vatican Council.
I believe that Pope Pius XII did in fact speak out against the Nazi and Fascist regimes as he also warned against the evils of Communism and the Russian take-over of Eastern Europe. He did speak and act in defense of Jews and in support of human rights, against racism and the anti-Semitic policies of the Nazi government.
Could he have done more? Could he have been more explicit in his defense of the Jewish people and in his condemnation of the Holocaust? Perhaps. He had to make the best decisions that he could in very troubling circumstances.
February, 2000
Who might have had the most affect on the world for good during the last thousand years? I immediately think about St. Francis of Assisi who has been called "the most Christ-like person since Christ."
As we begin a new millennium there is nothing more important than really hearing the message given to St. Francis, "repair my house, which is falling in ruins." That means that the Church has to be renewed from within.
For me one of the most significant statements of the last one thousand years is "The Church is always in need of reformation and renewal." This was the message of St. Francis and it was a teaching of the Second Vatican Council.
Yes, Francis of Assisi has my vote as the person of the millennium.
March, 2000
I am now in my 74th year. I find that I need more sleep and that I don’t have the resilience of youth after long meetings and strenuous ceremonies. Various things have reminded me of creeping old age: hearing loss, problems with my eyes, backaches. All of this is part of life. It is also scary. My body is telling me that my sojourn here on earth is brief. At the same time, moved by grace, I frequently find myself turning to God in faith. I am reminded of my own episcopal motto, "Lord, I do believe; help my lack of trust."
June, 2000
I have felt the loving presence of God throughout my ministry as Bishop of New Ulm. The Diocese of New Ulm is a small, rural diocese made up of wonderful faith-filled communities. Their active participation in the life of the Church exceeds the national average of participation of Catholics in the Church. I have had the loving support of the priests, the pastoral leaders, the diocesan and parish staffs, and the people of the diocese. This has been a time of great excitement as we have labored to implement the documents of the Second Vatican Council.
My primary emphasis has been to call the people of the diocese to the building up of the kingdom of God with a special concern for spiritual renewal and training of lay people for ministry, formation in faith of the children, youth and adults, active participation in the Sacred Liturgy, and the calling of the people of the diocese to a new evangelization.
August, 2000
I have just had a bone scan and I am waiting to see the doctor who will explain the results. I am nervous and a little afraid of this one.
I continue to watch the people go by, some of them with the same anxious face that I have. We put up a brave front. I don’t know about them. But I can only be brave knowing that I am in the loving arms of God.
October, 2000
I join 34 bishops and members of Pax Christi in calling for the redirection of military spending toward social needs especially health care, education, tax relief for the poor and foreign aid. The "Bread Not Stones" Campaign comes from our belief in the teaching of Jesus. The arms race is a treacherous trap that ensnares the poor. We need to see the connection between the arms race and poverty and injustice. The campaign is directed to Catholics with the hope that people of all religions will take it seriously.
November 2000
If someone were to ask me to name five highlights of my ministry during these years, the following would be on the list.
I have continually held before the people of the diocese a vision of the Church and a vision of the renewal of the Church as outlined by the Second Vatican Council.
I committed myself to pastoral planning which involves listening to the people of the diocese in formulating diocesan goals and programs that would be in tune with our mission.
I called the diocesan staff to be of service to the parishes of the diocese.
I have fostered the ministry of the pastoral leaders of the diocese.
I have taken seriously my responsibility to proclaim the Word of God.
November, 2000
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