Bishop David Konderla of Tulsa. Courtesy of the Diocese of Tulsa.
Tulsa, Okla., Jul 16, 2021 / 16:35 pm (CNA).
The controversy over reception of Communion by supporters of abortion is ordered to helping all Catholics to grow in communion with Christ, the Bishop of Tulsa wrote to the faithful of his diocese on Friday.
“The failure to recognize Jesus as Lord is of particular pastoral concern to the Church, especially when we come to receive Him in the Eucharist,” Bishop David Konderla wrote July 16 in Lord, I am not worthy.
“In the final analysis, the focus of this whole controversy is not about denying people the Eucharist, but rather helping all of us grow in communion with Christ the Lord.”
In June, after extensive debate, the US bishops’ conference voted to begin drafting a document on the meaning of the Eucharist. The reception of Communion by pro-abortion politicians has come to the fore as both President Joe Biden and House Speaker Nancy Pelosi are Catholic and strongly support legal abortion and taxpayer-funded abortion.
With frequent references to Scripture, Lord, I am not worthy opened with Bishop Konderla’s appreciation of the story of Zaccheaus, who was an unrepentant sinner until “on the day he comes into the presence of Jesus Christ, he reconsiders his life and, by God’s grace … becomes a disciple.”
“I believe this gospel story sheds light on the current controversy regarding the reception of communion by people who support the evil of abortion,” he reflected.
“Our faith-filled reaction to being in the Lord’s presence [in the Eucharist] should be like that of Zaccheaus. We should possess a profound gratitude and joy because of His grace. We should be filled with humility and repentance because of His mercy. And we should have a desire to grow as His disciple because of His love. But can any of this happen if we fail to acknowledge the Lord’s presence in the Eucharist through our ignorance or refusal to believe His teachings?”
Therefore, the bishop wrote, “it makes logical sense that any person who supports abortion would also be indignant when told that they may not receive Holy Communion. The tacit approval of grave sin deadens the conscience and the ability to discern the presence of the Lord. They are a Zaccheaus who refuses to climb up in the tree to see Jesus.”
“And if a person does not believe they are receiving the Lord in the Eucharist, then it would be almost impossible for them to believe their commitment to such mortal sin would place their soul in eternal peril.”
In contrast to this attitude, he pointed to St. Paul’s statement in this first epistle to the Corinthians that “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. Examine yourselves, and only then eat of the bread and drink of the cup. For all who eat and drink without discerning the body, eat and drink judgement against themselves.”
Bishop Konderla wrote: “Now if a person professes to be Catholic and does not believe these things, then their reaction to being told they should not receive the Sacrament would be predictable, ‘How dare you refuse me!’ The denial of Eucharist would be considered rude or inhospitable.”
Yet Christ “teaches us that such a denial is actually charitable, intended for the salvation of a misguided soul who refuses to acknowledge the evil of abortion,” the bishop said.
“Ultimately, the point of this teaching on the proper reception of Holy Communion is to offer all people the opportunity to repent, whether it be for support of abortion or any other grave sin, so that when they come to the altar they are truly in communion with Jesus Christ.”
This instruction “is especially important for bishops,” reflected Bishop Konderla.
He taught that abortion “is an intrinsic evil, which is to say there is never a circumstance that could justify it. The laws that protect it are unjust and, therefore, no law at all. Roe was wrongly decided and must be corrected. It offends God and the principles of our founding, just as Dred Scott and its defense of slavery once did. We corrected that error, and now we must correct this one.”
The bishop explained that “a political leader is a public person. So, if a political leader who professes to be Catholic supports abortion, they become publicly complicit in a grave evil. If they become conscious of this sin, they should repent and not approach to receive Christ in Holy Communion until they reconciled with Him through the Church. But if they refuse to repent, their bishop should warn them that their support for abortion conflicts with the faith and places their soul in jeopardy. If they obstinately persist in their support for abortion, then they should they [sic] be denied Holy Communion as clearly taught in Canon Law and the Catechism.”
He emphasized that public persons “face great pressures and need our prayers. Just as the scriptures condemn the murder of the innocent in abortion, they also condemn hating or judging our brother or sister.”
“Christians are a people of hope, and we believe repentance is possible for all … Every day, mothers and fathers who have aborted children find healing through repentance, sacramental confession, and processing grief for the children they lost. And the same redemption is possible for those who support abortion now.”
“We are called to pray for our leaders who support abortion and do penance and fast for them so they might follow the way of Jesus Christ,” Bishop Konderla concluded.
“Let us pray and fast and do penance for those who remain blinded to the evil of abortion, so they too can discover the beauty of life, the love of Jesus Christ and find a new way to lead society. Let us hope they might recognize that abortion is not necessary for the flourishing of a society. If we are truly concerned about this issue, let us demonstrate it in our love and care through prayer, fasting and penance for an end to abortion and the joyful conversion of all who currently support it in public life.”
If you value the news and views Catholic World Report provides, please consider donating to support our efforts. Your contribution will help us continue to make CWR available to all readers worldwide for free, without a subscription. Thank you for your generosity!
Click here for more information on donating to CWR. Click here to sign up for our newsletter.
Maureen McKinley milks one of her family’s goats in their backyard with help from three of her children, Madeline (behind), Fiona and Augustine on Monday, Aug. 2, 2021. McKinley and her family own two goats, chickens, a rabbit, and a dog. / Jake Kelly
Denver Newsroom, Aug 10, 2021 / 16:32 pm (CNA).
With five children ages 10 and under to care for, and a pair of goats, a rabbit, chickens and a dog to tend to, Maureen and Matt McKinley rely on a structured routine to keep their busy lives on track.
Chores, nap times, scheduled story hours – they’re all important staples of their day. But the center of the McKinleys’ routine, what focuses their family life and strengthens their Catholic faith, they say, is the Traditional Latin Mass.
Its beauty, reverence, and timelessness connect them to a rich liturgical legacy that dates back centuries.
“This is the Mass that made so many saints throughout time,” observes Maureen, 36, a parishioner at Mater Misericordiæ Catholic Church in Phoenix.
“You know what Mass St. Alphonsus Ligouri, St. Therese, St. Teresa of Avila and St. Augustine were attending? The Traditional Latin Mass,” Maureen says.
“We could have a conversation about it, and we would have all experienced the exact same thing,” she says. “That’s exciting.”
Recent developments in the Catholic Church, however, have curbed some of that excitement. On July 16, Pope Francis released a motu proprio titled Traditiones custodis, or “Guardians of the Tradition”, that has cast doubt on the future of the Traditional Latin Mass (TLM) – and deeply upset and confused many of its devotees.
Pope Francis’ directive rescinds the freedom Pope Benedict XVI granted to priests 14 years ago to say Masses using the Roman Missal of 1962, the form of liturgy prior to Vatican II, without first seeking their bishop’s approval. Under the new rules, bishops now have the “exclusive competence” to decide where, when, and whether the TLM can be said in their dioceses.
In a letter accompanying the motu proprio, Pope Francis maintains that the faculties granted to priests by his predecessor have been “exploited to widen the gaps, reinforce the divergences, and encourage disagreements that injure the Church, block her path, and expose her to the peril of division.”
Using the word “unity” a total of 15 times in the accompanying letter, the pope suggests that attending the TLM is anything but unifying, going so far as to correlate a strong personal preference for such masses with a rejection of Vatican II.
Weeks later, many admirers of the “extraordinary” form of the Roman rite – the McKinleys among them – are still struggling to wrap their minds and hearts around the pope’s order, and the pointed tone he used to deliver it.
Maureen McKinley says she had never considered herself a “traditionalist Catholic” before. Instead, she says she and her husband have just “always moved toward the most reverent way to worship and the best way to teach our children.”
“It didn’t feel like I became a particular type of Catholic by going to Mater Misericordiæ. But since the motu proprio came out, I feel like I have been categorized, like I was something different, something other than the rest of the Church,” she says.
“It feels like our Holy Father doesn’t understand this whole group of people who love our Lord so much.”
McKinley isn’t alone in feeling this way. Sadness, anger, frustration, and disbelief are some common themes in conversations among those who regularly attend the TLM.
They want to understand and support the Holy Father, but they also see the restriction as unnecessary, especially when plenty of other more pressing issues in the Church abound.
Eric Matthews, another Mater Misericordiæ parishioner, views the new restrictions as an “attack on devout Catholic culture,” citing the beauty that exists across the rites recognized within the Church. There are seven rites recognized in the Catholic Church: Latin, Byzantine, Alexandrian or Coptic, Syriac, Armenian, Maronite, and Chaldean.
“It’s the same Mass,” says Matthews, 39, who first discovered the TLM about eight years ago. “It’s just different languages, different cultures, but the people that you have there are there for the right reasons.”
Eric and Geneva Matthews with their four children. / Narissa Lowicki
Different paths to the TLM
The pope’s motu proprio directly affects a tiny fraction of U.S. Catholics – perhaps as few as 150,000, or less than 1 percent of some 21 million regular Mass-goers, according to some estimates. According to one crowd-sourced database, only about 700 venues – compared to over 16,700 parishes nationwide – offer the TLM.
Also, since the motu proprio’s release July 16, only a handful of bishops have stopped the TLM in their dioceses. Of those bishops who have made public responses, most are allowing the Masses to continue as before – in some cases because they see no evidence of disunity, and in others because they need more time to study the issue.
But for those who feel drawn to the TLM – for differing reasons that have nothing to do with a rejection of Vatican II – it feels as if the ground has shifted under their feet.
Maureen McKinley wants her children to understand the importance of hard work, of which they have no shortage when it comes to their urban farm. After morning prayer, Maureen milks the family’s goats with the help of the children. Madeline (age 10) feeds the bunny; Augustine (7) exercises the dog; John (6) checks for eggs from the chickens; and Michael (4) helps anyone he chooses.
With a noisy clatter in the kitchen, the McKinleys eat breakfast, tidy up their rooms, and begin their daily activities. They break at 11 a.m. to head to daily Mass at Mater Misericordiæ, an apostolate of the Priestly Fraternity of Saint Peter (FSSP), where they first attended two years ago.
Matt, 34, wanted to know how the early Christians worshipped.
“The funny thing about converts is they’re always wanting more,” says Maureen, who was, at first, a little resistant to the idea of attending the TLM because she didn’t know Latin. “Worship was a big part of his conversion.”
Maureen agreed to follow her husband’s lead, and they continued to attend the TLM. What kept them coming back week after week was the reverence for the Eucharist.
“Matt had a really hard time watching so many people receive communion in the hand at the other parish,” says Maureen. “He says he didn’t want our kids to think that that was the standard. That’s the exception to the rule, not the rule.”
Reverence in worship also drew Elizabeth Sisk to the TLM. A 28-year-old post-anesthesia care unit nurse, she attends both the Novus Ordo, the Mass promulgated by St. Paul VI in 1969, and the extraordinary form in Raleigh, North Carolina, where her parish, the Holy Name of Jesus Cathedral, offers the TLM on the first Sunday of the month.
Sisk has noticed recently that more people in her area — especially young people who are converts to Catholicism — are attending both forms of the Mass. While the Novus Ordo is what brought many of them, herself included, to the faith, she feels that the extraordinary form invites them to go deeper.
“We want to do something radical with our lives,” Sisk says. “To be Catholic right now as a young person is a really radical decision. I think the people who choose to be Catholic right now, we’re all in. We don’t want ‘watered-down’ Catholicism.”
Elizabeth Sisk stands in front of Holy Name of Jesus Cathedral in Raleigh, North Carolina.
With the lack of Christian values in the world today, Sisk desires “something greater,” which she says she can tell is happening in the TLM.
Many TLM parishes saw an increase in attendance during the pandemic, as they were often the only churches open while many others shut their doors or held Masses outside. This struck some as controversial, if not disobedient to the local government. For others, it was a saving grace to have access to the sacraments.
The priests at Erin Hanson’s parish obtained permission from the local bishop to celebrate Mass all day, every day, with 10 parishioners at a time during the height of the COVID pandemic.
“We were being told by the world that church is not necessary,” says Hanson, a 39-year-old mother of three. “Our priest says, ‘No, that’s a lie. Our church is essential. Our salvation is essential. The sacraments are essential.’”
Andy Stevens, 52, came into the Church through the TLM, much to the surprise of his wife, Emma, who had been a practicing Catholic for many years. Andy was “very adamantly not going to become Catholic,” but was happy to help Emma with their children at Mass. It wasn’t until they attended a TLM that Andy began to think differently about the Church.
“He believed that you die and then there is nothing, and he never really spoke to me about becoming a Catholic,” says Emma, 48, who was pregnant with their seventh child at the time.
Andy noticed an intense focus among the worshippers, which he recognized as a “real presence of God” that he didn’t see anywhere else. After the birth of their 7th child, he joined the Church.
All 12 of the Stevens’ children prefer the TLM to the Novus Ordo.
Emma and Andy Stevens with their 12 children in Oxford, England.
“It’s a Mass of the ages,” says their eldest son, Ryan, 27. “I can feel the veil between heaven and earth palpably thinner.”
A native of Chicago, Adriel Gonzalez, 33, remembers attending the TLM as a child, which he did not particularly like. It was “very long, very boring,” and the people who went to the TLM were “very stiff and they could come off as judgmental” towards his family, he says.
Gonzalez, who also attended Mass in Spanish with his family, didn’t understand the differences among rites, since Chicago was a sort of “salad bowl, ethnically,” he says, and Mass was celebrated in many languages and forms.
He took a step back from faith for some time, he says, noting that he had a “respectability issue” with the Christianity he grew up with. He watched as some of his friends were either thoughtless in the way they practiced their faith, or were “on fire,” but lacked intentionality. When he did come back to the faith, it was through learning about the Church’s intellectual tradition.
He spent time in monasteries and Eastern Catholic parishes with the Divine Liturgy because there was “something so obviously ancient about it.” He decided to stay within the Roman rite with a preference for a reverent Novus Ordo.
When he moved to Ann Arbor, Michigan, Gonzalez committed to his neighborhood parish, which had a strong contingent of people who loved tradition in general. The parish instituted a TLM in the fall of 2020, when they started having Mass indoors again after the pandemic.
Hallie and Adriel Gonzalez.
“If I’m at a Latin Mass, I’m more likely to get a sense that this is a time-honored practice, something that has been honed over the millennia,” he says. “There is clearly a love affair going on here with the Lord that requires this much more elaborate song and dance.”
For Eric Matthews, the TLM feels a little like time travel.
“It could be medieval times, it could be the enlightenment period, it could be the early 1900s, and the experience is going to be so similar,” he says.
“I just feel like that’s that universal timeframe – not just the universal Church in 2021 – but the universal Church in almost any time period. We’re the only church that can claim that.”
What happens now?
The motu proprio caught Adriel Gonzalez’ attention. He sought clarity about whether his participation in the extraordinary form was, in fact, part of a divisive movement, or simply an expression of his faith.
If it was a movement, he wanted no part of it, he says.
“As far as I can tell, the Church considers the extraordinary form and the ordinary form equal and valid,” says Gonzalez. “Ideally, there should be no true difference between going to one or the other, outside of just preference. It shouldn’t constitute a completely different reality within Catholicism.”
With this understanding, Gonzalez says he resonated with some of the reasoning set forth in the motu proprio because it articulated that the celebration of the TLM was never intended to be a movement away from the Novus Ordo or Vatican II. Gonzalez also emphasized that the extraordinary form was never supposed to be a “superior” way of celebrating the Mass.
Gonzalez believes the Lord allowed the growth in the TLM “to help us to recover a love for liturgy, and to ask questions about what worship and liturgy looks like.” He would have preferred if what was good was kept and encouraged, and what was potentially dangerous “coaxed out and called out.”
Mater Misericordæ Catholic Church in Phoenix, Arizona. / Viet Truong
Erin Hanson, of Mater Misericordiæ, agrees.
“If [Pope Francis] does believe there is division between Novus Ordo and traditional Catholics, I don’t think he did anything to try to fix that division,” she says.
Hanson would like to know who the bishops are that Pope Francis consulted in making this decision, sharing that she doesn’t feel that there is any of the transparency needed for such a major document. If there are divisions, she says, she would like the opportunity to work on them in a different way.
“This isn’t going to be any less divisive if he causes a possible schism,” Hanson says.
According to the motu proprio and the accompanying letter, the TLM is not to be celebrated in diocesan churches or in new churches constructed for the purpose of the TLM, nor should new groups be established by the bishops. Left out of their parish churches, some are worried their only option to attend Mass will be in a recreation center or hotel ballroom.
Eric Matthews hopes that everyone is able to experience the extraordinary form at least once in their life so they can know that this is not about division.
“I can’t imagine someone going to the Latin Mass and saying, ‘This is creating disunity,’” he says. “There’s nothing to be afraid of with the Latin Mass. You’re just going to be surrounding yourself with people that really take it to heart.”
Maureen McKinley was home sick when her husband Matt found out about the motu proprio. He had taken the kids to a neighborhood park, where he ran into some friends who also attend Mater Misericordiæ. They asked if he had heard the news.
“I felt disgust at a document that pretends to say so much while actually saying so little and disregards the Church’s very long and rich tradition of careful legal documents,” Matt McKinley says.
Bishop Thomas Olmsted of Phoenix stated that the TLM may continue at Mater Misericordiæ, as well as in chapels, oratories, mission churches, non-parochial churches, and at seven other parishes in the diocese. Participation in the TLM and all of the activities of the parish are so important to the McKinleys that they are willing to move to another state or city should further restrictions be implemented.
For now, their family’s routine continues the same as before.
At the end of their day, the McKinleys pray a family rosary in front of their home altar, which has a Bible at the center, and an icon of Christ and a statue of the Virgin Mary. They eat dinner together, milk the goat again, and take care of their evening animal chores. After night prayer, the kids head off to bed, blessing themselves with holy water from the fonts mounted on the wall before they enter their bedroom.
“The life of the Church springs from this Mass,” Maureen says. “That’s why we’re here—not because the Latin Mass is archaic, but that it’s actually just so alive.”
Father Michael Herlihey, OFM Cap, one of three chaplains serving pilgrims along the Drexel Route, blesses children following the opening Mass of the 2025 Eucharistic Pilgrimage in Indianpolis on May 18, 2025. / Credit: Jeffrey Bruno
Washington D.C., Nov 30, 2020 / 01:00 pm (CNA).- The Supreme Court heard oral arguments Monday on whether the Trump administration can exclude undocumented immigrants when apportioning congressional representatives based on a state’s population.&… […]
1 Comment
We read: “The reception of Communion by pro-abortion politicians has come to the fore as both President Joe Biden and House Speaker Nancy Pelosi are Catholic and strongly support legal abortion and taxpayer-funded abortion.”
And of the allure of blood sports, whether in the publicly funded arena (games and circuses!) or whether in the more domesticated and taxpayer-assisted neighborhood clinic, St. Augustine writes of his friend Alypius and the gladiator (read abortion) culture:
“Although he [read Biden] would have opposed such shows and detested them, certain of his friends […] dragged him with friendly force into the amphitheater […] a mighty roar went up from the entire crowd [the media] and struck him with such force that he was overcome [….] [He] drank the madness without knowing it […] He was no longer the man who entered there [read D.C., 48 years ago], but only one of the crowd [the Party], and a true comrade of those who brought him there [got him elected].”
As for Alypius’s own conversion: “…that was long afterwards” (St. Augustine, Confessions, Bk 6, Ch. 8:13).
We read: “The reception of Communion by pro-abortion politicians has come to the fore as both President Joe Biden and House Speaker Nancy Pelosi are Catholic and strongly support legal abortion and taxpayer-funded abortion.”
And of the allure of blood sports, whether in the publicly funded arena (games and circuses!) or whether in the more domesticated and taxpayer-assisted neighborhood clinic, St. Augustine writes of his friend Alypius and the gladiator (read abortion) culture:
“Although he [read Biden] would have opposed such shows and detested them, certain of his friends […] dragged him with friendly force into the amphitheater […] a mighty roar went up from the entire crowd [the media] and struck him with such force that he was overcome [….] [He] drank the madness without knowing it […] He was no longer the man who entered there [read D.C., 48 years ago], but only one of the crowd [the Party], and a true comrade of those who brought him there [got him elected].”
As for Alypius’s own conversion: “…that was long afterwards” (St. Augustine, Confessions, Bk 6, Ch. 8:13).