It’s hard for me to believe that when I was confirmed by Archbishop Philip M. Hannan on March 26, 1976, he was 65 years old and had already been Archbishop of New Orleans for more than ten years. It seems so long ago, and I have so many other more vivid memories of Archbishop Hannan. I knew him well because my Dad served as his deacon at the Cathedral for many years. I remember greeting him after Mass there each Sunday. I remember him coming over to my parents’ home for dinner when I was young, and telling stories of World War II. I remember returning to New Orleans after law school in 1988, at about the same time as his retirement. I remember him asking me to handle some legal work for him involving real estate transfers. But most of all, I remember the time I told him that I was discerning a vocation to the priesthood. I asked him if I could talk with him about it. “Come over to my house for dinner tonight, and we’ll talk.” There was no fanfare, no drama, no “pushing”; Archbishop Hannan just told me what he had experienced in the priesthood. He recommended it. I took his advice. “Good, good,” he said.

There were many more meetings during seminary in Rome. He introduced me to “Lo Scarpone,” my favorite restaurant there. I served his Masses. He called me during my Vatican service.

One of the most memorable meals of my life was with him and Congresswoman Lindy Boggs. I had the good sense to shut up and listen as I got a eye-witness history lesson of the Catholic Church in Washington, DC in the mid-sixties. Lindy later told me that she was with Jacqueline Kennedy immediately after President Kennedy’s death. Jackie told Lindy that she wanted the young Bishop Hannan to give the eulogy at the president’s funeral. When Lindy communicated that message to the office of Cardinal Boyle, she was told that wasn’t correct protocol. The Cardinal should give the eulogy. Jackie said: “tell the Cardinal I’m too distraught to talk about it.”

Since moving back to New Orleans, my time with the Archbishop has been largely limited to seeing him at Masses and the occasional Saints game. But I did have a nice visit with him this summer at his home in Covington.

At the end, I was heartened to hear his last recorded words. After Archbishop Aymond had given him the Apostolic Pardon, remitting all his sins, he characteristically responded: “Sounds good to me.”

May the Angels lead you to paradise, +PMH.

“Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High.” (Luke 1:31-32a)
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A few Saturdays back I was praying the Rosary with a small group at 11:00am in front of the abortion clinic on St. Charles Avenue near Louisiana (in what was once a Protestant church), and I got yelled at by a Fundamentalist. Although I’m used to experiencing taunting while I’m praying there, I’m not used to being yelled at by a fellow “Christian” because I’m praying the Rosary. One would think we could take a moment to set aside differences in a mutual effort to pray for an end to abortion.

The point of the man’s rant was that I was “glorifying” Mary by saying the “Hail Mary.” He was yelling at us “Mary is dead. Why are you praying to her? She’s not God!” Finally, I realized that the disruptions were too much for our little group, and I approached the man. “May I see your Bible?” I asked him. He begrudgingly gave it to me. And then I turned to the first chapter of Luke from which we get the first two lines of the prayer: “Hail, full of grace, the Lord is with thee: blessed art thou among women” (Lk 1:28) and “Blessed art thou among women, and blessed is the fruit of thy womb.” (Lk 1:43) (from the familiar Douay Rheims translation). I said to the man “We’re not giving any greater honor to Mary than the Angel Gabriel or the Evangelist Luke gave to her.” And then the man voiced his biggest complaint: “But you’re calling her the ‘Mother of God,’ and she’s not!” I explained to the man that Christians have been using the term “Mother of God” since the Apostolic age, and that it was definitively taught in the Council of Ephesus in 431 A.D. The teaching wasn’t defined to “glorify” Mary, but to specifically affirm both the divinity and the humanity of Jesus. The man then fell back on his original argument: “But you’re calling her the ‘Mother of God,’ and she’s not!” At this point, I just asked him simply “Is Jesus God?” to which he nodded. “And is Mary His Mother?” “She’s not the ‘Mother of God!’” he yelled. At some point logic had lost the battle in this man’s brain. So I just told him: “I’m sorry you don’t believe, but I have no time to argue with a non-believer. Please stop calling yourself a Christian if you don’t believe.” Then I went back to my Rosary, and the man mercifully stopped yelling in order to contemplate my rebuke.

Sometimes we have to remember that we preach a very radical Gospel: that the eternal, omnipotent and omniscient creator of the universe became a baby in Mary’s womb. He’s called the “Son” but He’s fully God, being “consubstantial” with the Father, in the unity of the Holy Spirit. Next Sunday’s Gospel is a full nine month fast forward from this week’s Gospel. As we celebrate the time when Jesus was in Mary’s womb, let us not fail to pray for babies currently in their mother’s wombs.

(Rev. Msgr.) Christopher H. Nalty

May the God of peace make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ.” (1 Thess. 5:23)
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As I looked at the readings for Mass this weekend, I had a little sense of “déjà vu.” They seem to be very similar to the readings from last Sunday. Both Sundays have readings from Isaiah, and both have Gospels about John the Baptist. It shouldn’t really be a “surprise” since this is a season when are remembering the first coming and preparing for the second coming.

The coming of the Messiah was something eagerly anticipated by the Jewish people. His coming was to be a time of great rejoicing (Gaudete!) It represented the intervention of God into the affairs of men. No longer would they be hungry or thirsty or oppressed or crippled. They would be delivered from the difficulties of this life and live in a new reality without fear. God would be with them, according to the promises of His Covenant.
However, the appearance of the Messiah was disputed. Would he be a great king, like David? Would he be a great prophet, like Moses? Would he be a great judge, like Solomon? Understanding the prophecies of Isaiah was difficult. John only knew that the Messiah would be “mightier than I” and that he “was not worthy to loosen the strap of his sandal”

So how does Jesus accomplish his mission as Messiah? First, he unites Himself with man through the Incarnation. Second, He teaches. Third, He suffers, dies, rises from the dead, and ascends to the Father. Fourth, He sends His Holy Spirit so that all might know the meaning of His revelation. And then He gives us (humanity) time to prepare for His coming in glory.

We currently live in a period of time of “expectant longing” for the return of Christ in His glory. And during this time, Jesus gives us all the means to prepare ourselves for that coming: through the Sacramental life of the Church by which we receive the gifts of the Holy Spirit; through the intercession of the Saints, most particularly the Holy Mother of God; and through the infallible guidance on faith an morals of the Holy Catholic Church. How blessed are we to recall these things as we celebrate this season of expectant longing that we call Advent. Be strong! Fear not! Our Savior comes! And “may the God of peace make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ.”

(Rev. Msgr.) Christopher H. Nalty

[John the Baptist said:] “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of His sandals. I have baptized you with water; He will baptize you with the Holy Spirit.” (Mk. 1:7-8)
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One of my favorite books by Archbishop Fulton Sheen is called “Life of Christ.” It’s a book that explores the life of Jesus using a great deal of reason and human history. As a seminarian I recall being taken in by the first words:

History is full of men who have claimed that they came from God, or that they were gods, or that they bore messages from God - -Buddha, Mohammed, Confucius, Christ, Lao-tze, and thousands of others, right down to the person who founded a new religion this very day. Each of them has a right to be heard and considered. But as a yardstick external to and outside of whatever is to be measured is needed, so there must be some permanent tests available to all men, all civilizations, and all ages, by which they can decide whether any one of these claimants, or all of them, are justified in their claims. These tests are of two kinds: reason and history. Reason, because everyone has it, even those without faith; history, because everyone lives in it and should know something about it.

Reason dictates that if any one of these men actually came from God, the least thing that God could do to support His claim would be to pre-announce His coming. Automobile manufacturers tell their customers when to expect a new model. If God sent anyone from Himself, or if He came Himself with a vitally important message for all men, it would seem reasonable that He would first let men know when His messenger was coming, where He would be born, where He would live, the doctrine He would teach, the enemies He would make, the program He would adopt for the future, and the manner of His death. By the extent to which the messenger conformed with these announcements, one could judge the validity of his claims.

Sheen then goes on to show a startling number of prophecies throughout the ancient world – from the Far East, the Greeks and the Romans – that pointed to a “king” being born in the Land of Israel at the time of Jesus. H ow did the magi know to follow the star?

Today we hear John the Baptist described as the messenger. He announces that the Lord will come to baptize with the Holy Spirit. And John is none other than the culmination of all of the Old Testament prophecy. The coming of Christ was foretold. And He foretold that He would come in glory. We can’t say we haven’t been told. We just have to prepare the way for the Lord by getting our souls ready

(Rev. Msgr.) Christopher H. Nalty

Jesus said to his disciples: “Be watchful! Be alert! You do not know when the time will come.” (Mt. 13:33)
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One almost hopes that Jesus would announce His Second Coming simultaneously through a text message, Twitter, Facebook, a Google News Alert, PSA’s on all of the broadcast and cable television stations and talk radio. Because if that were the case, He’d be bound to reach 90% of the world population who are immersed in technology through tv, radio, the internet and cell phones.

But I don’t think that’s the “watching” that Jesus is calling us to engage in. In fact, I don’t really think he’s talking about our using our “eyes” at all. Jesus says “watch!” as the last word in this Sunday’s Gospel. And that word comes from the Greek word γρηγορεῖτε (gregoreite) really has less to do with “looking” and “seeing” and more to do with “being alert” and “staying awake.” “Staying awake” means being prepared to greet Our Lord when He comes.

So how do we “stay awake”? This week you might have heard about a news article in which former Speaker Nancy Pelosi strongly criticized the Catholic Church for fighting for “conscience clauses” in healthcare legislation. Basically, what the bishops have been arguing is that Catholic healthcare providers shouldn’t have to engage in medical practices (abortions, sterilizations, prescribing contraception) that are contrary to natural law and the Catholic faith. But Pelosi disagrees. She said to the Washington Post: “I’m a devout Catholic and I honor my faith and love it … but they have this conscience thing” (with which she disagrees).

“This conscience thing.” Actually, I think Pelosi’s onto something here. We Catholics do have “this conscience thing.” And that’s exactly what Jesus is asking us to “keep awake.” When we ignore our conscience, whether for financial gain, political expediency, momentary pleasure, or the lust for power, then we are falling into the trappings of the world, and the trappings of the world are the snares of the devil.

“Staying awake” means being conscious of the state of our immortal soul. It means keeping ourselves in a state of grace. It means confessing mortal sins, repenting for our preoccupation with the darkness of world, and reaching for the light of Heaven.
“Staying awake” means keeping that “conscience thing” alive so that we can strive for everlasting life. We begin Advent this weekend. It’s a time to remember Christ’s first coming and to prepare for His Second. And we do so by remembering to keep that “conscience thing” intact.

(Rev. Msgr.) Christopher H. Nalty

Then the king will say to those on his right, “Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me.” (Mt. 25:34-36)
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What does it mean to be “king”? The word calls to mind different images for each of us. Some of the older parishioners might recall King George VI, the father of the current Queen Elizabeth of England who died in 1952. For younger people, the word king might call to mind something completely different. One person might think of Rex, the King of Carnival. Another might think of using the word as being a superlative, like “Elvis the King,” or “Michael Jackson, the King of Pop.” Or it might call to mind the many famous people with “king” in their name, like Martin Luther King, or Billie Jean King, or even Don King, with his crown of hair!

Webster’s defines king as “a male monarch of a major territorial unit; especially : one whose position is hereditary and who rules for life.” Although there are secondary meanings, this seems to be the most obvious. So, let’s apply it to the words of Jesus above. Jesus is the king; He inherited His Kingdom from His Father; and His Father has prepared that Kingdom for us. And it’s called Heaven.

The Jewish people at the time of Jesus were expecting a king – the Messiah, or anointed one – to come deliver them from their enemies. And the word Messiah is translated in Greek as “Cristos.” So we actually proclaim Jesus as King every time we call Him “Christ.” But where was His kingship revealed? It’s paradoxical. It was in that place where those four words were nailed on a sign over his head: “Iesus Nazarenus, Rex Iudaeorum” – Jesus of Nazareth, King of the Jews. We might remember those words by the initials: INRI. The cross was at that place that Jesus secured our place in the Heavenly Kingdom by conquering death itself.

But it’s still up to us. On this last Sunday of the liturgical year, as we move toward Advent, we’re reminded of the last thing: death. That’s how we reach the Kingdom. But we do it as sons and daughters who bear that “kingship” in our own names. We’re named after Christ the King. We’re Christians.

(Rev. Msgr.) Christopher H. Nalty

Jesus told his disciples this parable: “A man going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one – to each according to his ability. Then he went away.” (Mt. 25:14-15)
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When I was a child, I remember having a picture book outlining this week’s parable. And in the book, the word “talent” was translated “bag of gold.” And that’s precisely what Jesus is talking about here. In the original Greek, the word used is τάλαντον (talenton), which is a unit of measurement. It was the amount of a precious metal that would fill an amphora, which was approximately one cubic foot.  The weight (and value) would depend upon the type of metal. While certainly a “liberal” translation, the term “bag of gold” accurately describes what the servants were given. In terms of weight, a silver talent would be about 3000 shekels. Since a shekel was approximately 4 days wages for a Jewish worker, one talent was about 12,000 days wages or more than 30 years of salary! That’s a lot of money.

But it’s interesting that we no longer use the word “talent” to mean a unit of measurement. We use it to mean “a special natural ability or aptitude.” Where do we get that meaning? In fact, we get them from this parable. The “talents” in today’s Gospel would have been understood by the people listening to Jesus as money. They received money without having to earn it. But over time, we’ve gotten used to an interpretation of the parable that translates talents as “gifts or blessings received,” which goes more to the “meaning behind the parable.”

So what are our “talents;” what gifts or blessings have we received from God? The funny thing is that many people still look at their “blessings” using a monetary formula. A devout Catholic who has been very successful in his career might look at his properties and investments and say “I have received a lot. I am blessed by the Lord.”

But I think there’s something deeper here. True blessings are permanent, not temporary. Nothing “inanimate” (meaning, nothing without a soul) in this world lasts forever. So how can material things be truly considered blessings if they don’t follow us to Heaven? I believe our greatest talent is our faith. And if that’s so, we need to see what we’re doing with that talent. Are we increasing it, or hiding it?

(Rev. Msgr.) Christopher H. Nalty

“We do not want you to be unaware, brothers and sisters, about those who have fallen asleep, so that you may not grieve like the rest, who have no hope. For if we believe that Jesus died and rose, so too will God, through Jesus, bring with him those who have fallen asleep.” (1 Thess. 4:13-14)
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One of the more obvious jobs of a pastor is presiding over liturgical events, whether it’s Sunday Masses, weddings or funerals. I mentioned a few weeks ago that we were currently in the fall New Orleans wedding season, during which I have at least one wedding every weekend. But I’ve also provided over a few funerals recently. Although most people understand the purpose of a funeral, sometimes some people don’t. They might call it a “celebration of a person’s life.” While I am always happy that someone led a holy, exemplary life, what do you do in the event that the person had a difficult life? Or what happens if the person even took their own lives?

We have to remember that there are three purposes to a funeral: (1) to mourn together; (2) to be consoled by the Gospel message of hope; and (3) to pray for the soul of the deceased person. The biggest problem with a “celebration of a person’s life” is that it tends to focus on past, earthly events. And if the person’s life was so good, why should we worry that they might be in Purgatory?

The Catholic Church dedicates each month of the year to a specific devotion. In November, that decotion is the Poor Souls in Purgatory – those faithful Christians who have died but who still must atone for their sins. The time they spend in Purgatory cleanses them so that they may enter Heaven free from all of the effects of sin.

Praying for the dead, especially for deceased friends and relatives, is a necessary part of Christian charity. Our own prayers and sacrifices can relieve their suffering.

In the past, one of the most commonly recited Catholic prayers was the Requiem aeternam, a prayer that has fallen into disuse in the last few decades. In Englis the prayer goes: “Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May the souls of the faithful departed, through the mercy of God, rest in peace. Amen.”

Look, I hope my Dad went straight to Heaven! And I remember so many great stories about his life, too! But what kind of a son would I be if I arrived in Purgatory to find that he was still there because I didn’t help him out with my own prayers?

Prayer for the dead is one of the greatest acts of charity we can perform. Use the month of November to pray for your deceased relatives and friends. We want to help them enter more quickly into the fullness of Heaven. And when they get there, they can pray that we will join them!

(Rev. Msgr.) Christopher H. Nalty

Thanks to all who brought their (fairly well behaved) pets for the blessing last Sunday.  It was a fun group, and we had wonderful weather.  Sorry to both of the cats that didn’t seem to appreciate being sprinkled with Holy Water…

Halloween or All Hallows’ Eve is not a liturgical feast on the Catholic calendar, but the celebration has deep ties to the Liturgical Year. These three consecutive days — Halloween, All Saints Day and All Souls Day — bring to mind the Communion of Believers.  On earth we are called the “Church Militant,” because we are striving to get to heaven.  We pray for the “Church Suffering,” the souls in Purgatory, especially on All Souls Day (and even the entire month of November). We also honor and ask the intercession of the “Church Triumphant,” those souls, whether canonized or uncanonized, who are in Heaven.

In England, saints or holy people are called “hallowed,” hence All Saints Day was  “All Hallow's Day.” The evening before the feast became popularly known as “All Hallows’ Eve” or even shorter, "Hallowe’en."

Since Vatican II, some liturgical observances have been altered, one being that the practice of a “fast prior to a feast” is no longer required.  Originally, the days preceding great solemnities, like Christmas and All Saints Day, had a penitential nature, requiring abstinence from meat, fasting and prayer. Although no longer required by the Church, it is still a devout practice to prepare oneself spiritually before great feast days.

Since it occurred the night before All Saints Day, Halloween was a vigil and required fasting.  Many recipes and traditions were attached to this evening, including pancakes, boxty bread, barmbrack (Irish fruit bread with hidden charms), colcannon (a combination of cabbage and boiled potatoes). The night was also known as “Nutcracker Night” in England, where the family gathered around the hearth to enjoy cider and nuts and apples.

Halloween is the preparation for the two upcoming feasts of All Saints Day and All Souls Day. Although neither demons nor witchcraft have a place in a Catholic celebration, some macabre elements can be incorporated into Halloween.  Skulls are often used in Catholic art as a “memento mori” or “reminder of death,” since it is good to remind ourselves of our impending death and the Poor Souls in Purgatory. But, ultimately, everything points to the glory of Heaven and the saints surrounding the throne of God.

“Call no one on earth your father; you have but one Father in heaven. Do not be called 'Master'; you have but one master, the Christ. The greatest among you must be your servant. Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.” (Matt. 23:9-12)
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Occasionally, I’ve jokingly observed that the hierarchy of the Church made sure that Popes, Cardinals, Bishops and Monsignors weren’t on Jesus’ list of prohibited titles! But seriously, this is a Gospel passage that is sometimes used against the Catholic Church in criticism for priests being called “Father.” Such literal fundamentalism is misguided and un-Biblical. If Jesus were prohibiting the use of “father,” then why does Jesus Himself use the term in other contexts? He confirms the commandment to “honor your mother and father,” (Mt. 19:19); He calls Abraham “father” (Mt. 3:9); and as He enters Jerusalem on Palm Sunday He allows the people to proclaim the coming kingdom of “our father David” (Mk. 11:11).

Clearly, Jesus was not giving an absolute prohibition. If He had been, then surely His Apostles would have heeded it, and the word “father” wouldn’t have been used throughout the Acts of the Apostles and the rest of the New Testament letters. No, what Jesus was using was “hyperbole.” It’s a similar linguistic tool that He used when he told people to “cut off their hands” or “pluck out their eyes” if either caused them to sin. (Mt. 5:29-30).

The point of His admonition is not the word being used, but the false attitude of superiority on the part of the religious leaders of that time. He is chastising those who raise themselves up as “holier than thou:” those who are spiritually prideful and boastful. He is also saying that we are not to put any man, including the Pope, above God, Our Father.

The uses of the word “father” in Sacred Scripture tend to fall into three categories: natural fathers, forefathers and spiritual fathers. Priests fall into the last category. But any man can be a “spiritual father” to someone. That’s why we have “godfathers.” We might even refer to an older friend as being “like a father to me.”

We need “father figures” in our lives. They point to spiritual and moral guidance, they protect us, and they aid us in need. And they remind us of our Heavenly Father, of Whom we are all children.

(Rev. Msgr.) Christopher H. Nalty

I love you, LORD, my strength, LORD, my rock, my fortress, my deliverer, My God, my rock of refuge, my shield, my saving horn, my stronghold! Praised be the LORD, I exclaim! I have been delivered from my enemies.” (Ps. 18:2-4)
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“Love” is a very difficult thing to define. We use the words in a lot of ways. We might use it to describe our favorite restaurant, “I love La Petite Grocery.” We might use it to describe our favorite tech device, “I love my iPhone.” Or we might use it to describe bigger things, like our city: “I love New Orleans.” And in all of these usages, it’s used primarily as a superlative of the word “like.”

When it comes to people, the usage of the word “love” can also vary. We might love our grandparents, our parents, our spouses and our children, but the way we express our love reveals a slight difference in the use of the word. Love of parents and grandparents is characterized by respect and honor. Love of children is characterized by guardianship and nurturing.  Love for spouses is different; it’s a love that can be romantic, but it’s more properly characterized as a love relationship of respect and mutual self-giving.

But what about love for God? Clearly, love for God is unique among all of the other loves. It’s a love that exists despite the ability to interact in a completely physical way because of the nature of God as pure spirit. Among the Jewish people the way that love for God was developed was by contemplating divine deeds or witnessing the marvels of nature. The history of the children of Abraham noted and recorded God’s intervention into the lives of their forefathers, and recognized a love relationship based upon God’s saving help.

But what about us, as Catholic Christians? Our understanding of love comes to us in the person of Jesus. Instead of appearing as a spirit, Jesus appeared in the flesh. The simple fact of God making Himself subject to His creation revealed the love of God in a different way. Although, as humans, we have no ability to be equal to the omnipotent Creator, God entered into our world to show us love at our level. And the early Christians used a Greek word for love called “agape.” It’s defined as a love that is charitable, selfless, altruistic, and unconditional. It’s the love a parent has for a child. It’s the love God has for us. And it’s the same love Jesus calls us to have for each other.

(Rev. Msgr.) Christopher H. Nalty

Through the generosity of the Stella Roman Foundation, Good Shepherd Parish is now the proud owner of a new electronic carillon bell system. The bells automatically turn on at 8:00am and run until 8:00pm at night.  On the hour and the half hour they play a brief peal and then mark the hour. At noon and 6:00pm, they also play the Angelus and then a brief song according to the season of the year. We are so grateful to the Stella Roman Foundation for this generous gift!

In 1571 Pope Pius V instituted “Our Lady of Victory” as an annual feast to commemorate the victory of Lepanto, where Christian forces successfully thwarted an attempted invasion of Western Europe by the Muslim forces of the Ottaman Empire. The victory was attributed to the Blessed Virgin Mary, as a Rosary procession had been offered on that day in St. Peter's Square in Rome for the success of the mission of the Holy League. In 1573, Pope Gregory XIII changed the title of this feast-day to “Feast of the Holy Rosary". This feast was extended by Pope Clement XII to the whole of the Latin Rite, inserting it into the Roman Catholic calendar of saints in 1716, and assigning it to the first Sunday in October. Pope Pius X changed the date to 7 October in 1913, as part of his effort to restore celebration of the liturgy of the Sundays.