Tag: Question Box

By Fr. Thom Hennen
Question Box

Q: I notice that the Feast of “the Chair of St. Peter” is coming up. What is that all about?

A: Yes, each year the Church celebrates the Feast of the Chair of St. Peter on Feb. 22. So, what’s the big deal? Why do we celebrate a piece of furniture?

Of course, the “chair” means a lot more than just a place to sit. From antiquity, chairs have been associated with governance and teaching authority. Moses sat down to instruct the people and to sit in judgement over the cases that were brought to him (see Ex 18:13). Similarly, in the most famous of his sermons (the “Sermon on the Mount”), Jesus takes up the position of the teacher, presenting himself as a kind of “new Moses.” He goes up the mountain (again, like Moses going up Sinai) and delivers the law: “Blessed are the poor in spirit,” etc. (see Mt 5:1-2).

You might think of the other way in which we use the word “chair,” as in the chair of a committee, department or meeting.

But why seated and not standing? Why a chair and not a pulpit? I suppose this was simply because in times past those who taught or who were in a position of authority were typically older and therefore considered wise. It would make sense to provide a chair, especially if the teacher, governor or judge was to be present for any length of time. As with many of our symbols, practicality underlies the custom. In the Catholic liturgy, only the bishop is allowed to give his homily seated, if he wishes, but I have rarely seen it. Also, that might be a signal to buckle up for a lengthy discourse.

If you go to the Basilica of St. Peter’s in Rome, you will see in the apse of the church, under an alabaster window representing the Holy Spirit, a rather large, bronze chair (sculpted by Gian Lorenzo Bernini), seemingly descending from the heavens. At the corners of the chair stand four figures, representing St. Ambrose, St. Augustine, St. John Chrysostom and St. Athanasius (four pivotal doctors of the Church, two Western and two Eastern).

There is actually a large reliquary containing a more ancient and less ornate wooden chair that some have thought St. Peter may have used. It was on display in 2024 for the first time since 1867. Still, it isn’t a “magic” chair. It is a symbol of the authority given to Peter by Christ: “You are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (Mt 16:18-19).

We invoke this image of the chair also when we say that the pope (the successor of St. Peter) speaks ex cathedra, i.e. “from the chair.” This is probably worth a separate column at some point but, briefly, this is when the pope, invoking his office, teaches definitively on a matter of faith or morals. Such teachings are considered infallible and are to be accepted by all the faithful.

The other place we see special chairs, of course, is in every parish church or chapel. The three main pieces of furniture that must be in the sanctuary are the altar, the ambo (pulpit) and the chair. The chair, or cathedra, is especially important in a cathedral, which is the seat of the local bishop.

(Father Thom Hennen serves as the pastor of Sacred Heart Cathedral in Davenport and vicar general for the Diocese of Davenport. Send questions to messenger@davenportdiocese.org)

By Fr. Thom Hennen
Question Box 

Q: From a Catholic perspective, is the recreational use of cannabis ever permissible? Is this a black and white issue or is this a matter in which Catholics may follow their consciences?

A: This issue has become much more of a question since the wider legalization of cannabis in many states. In neighboring states like Iowa and Illinois, this can get even more complicated, as it is legal in one state and not the other. Also, cannabis is still illegal at the federal level. As Catholics, we should obey civil laws, as long as they are reasonable and just. Personally, I think most laws that limit or prohibit the use of cannabis achieve that standard and have the public good in mind.

You won’t find a specific teaching on cannabis use in the body of official documents from the Church. However, several articles and other resources treat this issue from an informed Catholic perspective. Archbishop Samuel Aquila of Denver probably has the most extensive and specific treatment of this subject in his 2023 pastoral letter “That They Might Have Life” (https://archden.org/that-they-might-have-life/).

Interestingly, the “Catechism of the Catholic Church” treats drug use in the section on the Fifth Commandment — “You shall not kill.” There it states: “The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense” (par. 2291). In the case of “hard” drugs, this is obvious, but perhaps less so with cannabis, often seen as a “soft” drug. The Catechism does not make this distinction, however.

A good starting question might be, “Why does a person use cannabis?” If it is truly for therapeutic reasons and prescribed by a doctor who, in his or her informed professional opinion can see the benefit of cannabis for some patients, that decision would be permissible as long as its usage is within the law. Some prescription drugs out there have the active ingredients of cannabis and may be effective without producing a “high.”

If, however, a person is using cannabis to self-medicate, to “numb” or to escape, that is a different matter. Of course, alcohol can be used in the same way and that would be similarly problematic. The Catechism addresses this too: “The virtue of temperance disposes us to avoid every kind of excess: the abuse of food, alcohol, tobacco, or medicine. Those incur grave guilt who, by drunkenness or a love of speed, endanger their own and others’ safety on the road, at sea, or in the air” (par. 2290). At the same time, the Catechism certainly does not forbid the consumption of alcohol completely and multiple biblical references would seem to support it, though always in moderation.

A further question might be, “Can someone appropriately use cannabis in a similar way as alcohol, that is, socially, for its own enjoyment and in moderation? Perhaps, but I’m not sure we are really comparing apples to apples. Cannabis may be significantly more mood-altering (even from a single use) than a drink or two. Also, the potency of most cannabis is much higher today than in the past. It can be addictive and long-term use can be linked to serious forms of psychosis. 

I know I am circling the plane here a bit but you can see that it is not exactly a “black and white” issue nor is it completely “up for grabs.” Given what the Catechism says about drugs in general, given that it is still illegal in many states and at the federal level, and given the known dangers, my “semi-official” opinion is that recreational cannabis use should be avoided. 

In the end, as Christians we should always strive for the higher ideal rather than settle for what is merely “permissible.”

(Father Thom Hennen serves as the pastor of Sacred Heart Cathedral in Davenport and vicar general for the Diocese of Davenport. Send questions to messenger@davenportdiocese.org)

Q: Who was St. Valentine and why does the Church no longer observe his feast in its General Roman Calendar for Feb. 14?

A: Valentine’s Day has been celebrated as a cultural phenomenon mostly in English-speaking countries. Americans spend billions of dollars each year on chocolate, flowers and other gifts on Valentine’s Day and send millions of cards. As kids in schools everywhere cover shoeboxes with tinfoil and construction paper hearts to receive their valentines (at least that’s what we did when I was a kid), I would bet most have no idea of the holiday’s connection to a real person.

Complicating matters, there seems to have been more than one St. Valentine. At least three saints (all martyrs) of that name lived around the same time. However, most associate the holiday with a 3rd century Roman priest or bishop martyred near the Via Flaminia in Rome on Feb. 14, 269.

But what’s the connection to love and romance? I like to kid people on St. Valentine’s Day that nothing says romance like a celibate martyr.

Apparently, St. Valentine would clandestinely marry Christian couples during the period of severe persecution of Christians in the Roman Empire prior to the Edict of Milan in 313, which granted religious liberty to Christians. This would also exempt men from military service under the emperor. Who wants to fight for someone who is persecuting you?

Legend also has it that St. Valentine would use parchment to cut out heart shapes to give to couples to remind them of their vows. Another story relates that he converted the family and household of a Roman judge and, in a letter to the judge’s daughter while Valentine was in prison, he signed off, “From your Valentine.”

In the end, we don’t know which St. Valentine is the namesake for the holiday. A St. Valentine is listed in the Roman Martyrology (the Church’s official list of martyrs) on Feb. 14. Likely because little is known about him, St. Valentine is not listed on the General Roman Calendar, which governs the liturgical celebrations of the saints. That doesn’t mean he didn’t exist or that he is not a saint (except in churches named after him). It simply means we do not observe that day in the liturgy. 

The General Roman Calendar for Feb. 14 lists Saints Cyril and Methodius, two 9th century brothers, theologians and missionaries. They are known as the “Apostles to the Slavs” and are copatrons of Europe. They are also credited with the development of the oldest known Slavic alphabet, the forerunner of the modern “Cyrillic alphabet,” used in Russian and other Eurasian languages.

Unfortunately, it’s slim pickings for Saints Cyril and Methodius’ Day cards, but for those Valentine’s Day curmudgeons out there, here’s a homemade rhyme you can use: “Roses are lame. Violets are odious. Happy feast of Saints Cyril and Methodius!”

Whoever and however you celebrate next week, don’t lose sight of the real love story, that “God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life” (John 3:16). That is the truth for which Valentine, Cyril, Methodius and countless others spent their lives.

(Father Thom Hennen serves as the pastor of Sacred Heart Cathedral in Davenport and vicar general for the Diocese of Davenport. Send questions to messenger@davenportdiocese.org)

By Fr. Thom Hennen
Question Box

Q: Is there a more appropriate time or way to pray the rosary before Mass? Also, what about public prayers after Mass, such as the prayer to St. Michael the Archangel?

A. These are things the liturgy neither prescribes nor forbids. Both are time-honored prayer practices that fall squarely into the category of popular piety. Customs can vary over time, from country to country and even from parish to parish. That said, I think these well-meant practices should be approached with some careful thought.

Nothing is wrong with praying the rosary before Mass, but I would offer a few recommendations.

First, it should not prevent other people from their own private prayer and recollection prior to Mass. Praying the rosary aloud right up to the time of Mass does not allow people to prepare themselves interiorly for the celebration of the Eucharist. Placed on the scales, the Mass will always outweigh other forms of prayer. Starting the rosary early enough will leave ample time for silence before Mass. A different space, such as a chapel, could also be an option for people wishing to gather to pray the rosary before Mass.

Secondly, there is something of a “butter zone” when it comes to pace and inflection. I have heard rosaries mumbled or barked out at breakneck pace and some that were said so slowly and dramatized as to seem phony. Both ways are distracting and less than prayerful. A natural tone and tempo will be less distracting and may encourage more people to participate.

Some parishes may solve this issue by simply hitting the “play” button on a recorded rosary with the people praying along. This may be helpful for private recitation but it hardly seems appropriate for public recitation of the rosary before Mass. As Catholics, we pray “live” and in real time. In the same way, we don’t allow recorded music for Mass because the lifting up of our voices and playing of instruments is part of our offering.

As for the prayer to St. Michael the Archangel or other additional prayers following Mass, this is a little more complicated. Prior to the reforms of the liturgy following the Second Vatican Council, the prayer to St. Michael was prescribed along with other prayers following a “Low Mass.” Interestingly, these prayers were not prescribed following a “High Mass” and were only added in 1884 by Pope Leo XIII.

These prayers are no longer prescribed in the instructions for Mass. I suppose a person could argue that neither are they forbidden. However, they were dropped intentionally and that says something, given that the rubrics of the liturgy generally tell us what to do, not everything that we cannot do. If we followed this logic, others might come up with all sorts of additions, using the defense, “Where does it say we can’t?”

Someone might also argue that these prayers fall outside the liturgy and so are not governed by the rules of the liturgy. But when they are prayed publicly, especially when led by the priest, they can feel official, required or even imposed. And what about other beautiful prayers from the rich treasury of our tradition? Why not add those? You can see where this soon becomes about the personal piety or preferences of the individual priest.

Don’t get me wrong, I have no problem with the prayer to St. Michael. I probably pray it at least once a day, but I think it can be said as effectively in private while allowing others to pray in their own way following Mass.

(Father Thom Hennen serves as the pastor of Sacred Heart Cathedral in Davenport and vicar general for the Diocese of Davenport. Send questions to messenger@davenportdiocese.org)

By Fr. Thom Hennen
Question Box

Q. Why do some Catholic churches offer the chalice, or blood of Christ, at Communion while some offer only the bread, or body of Christ? Are we missing something if we don’t receive both?

A. Practices on this have changed throughout the Church’s history and can vary from day to day (weekday or Sunday Mass) and even from parish to parish. At Sacred Heart Cathedral, we do offer the chalice at all of our Sunday and holy day Masses. In general, I have noticed more people partaking of the chalice since the pandemic. During that time many dioceses, including ours, limited this practice to try to prevent spread of the virus. Even today, at times, this practice may be advisable, for example during the height of cold and flu season or in school settings.

I used to have an annual discussion with my dentist as to why the Catholic Church still used a common cup instead of little disposable cups like some Protestant churches do. There are many reasons for this.

Liturgically, we want to preserve as much as possible the symbolism of the one loaf and one cup, from which we all partake. While there may need to be extra chalices on the altar (depending on the size of the congregation), there is one principal chalice. In the same way, we usually need several ciboria (containers) for the bread but one paten or ciborium with a larger host is broken and distributed.

Portioning out the precious blood into many little cups would destroy that symbolism and could risk spilling. Also, we believe that Christ is truly present in the eucharistic species. Therefore, out of due respect we could not simply dispose of all of those little cups in the garbage. It would be burdensome to purify and wash them all for reuse.

The preference of the liturgy is clearly that both species (the body and the blood) be offered, as this practice more fully imitates what Christ left us in this sacrament. Having said that, a person is not receiving “less Jesus” when consuming only one or the other species. We believe that Christ is fully, truly and substantially present in both species, whether that is a fragment of the sacred host or a drop of the precious blood.

The norms published by the U.S. bishops state: “[A]n appreciation for reception of ‘the whole Christ’ through one species should not diminish in any way the fuller sign value of reception of Holy Communion under both kinds. For just as Christ offered his whole self, body and blood, as sacrifice for our sins, so too is our reception of his Body and Blood under both kinds an especially fitting participation in his memorial of eternal life.”

In seminary, I remember a talk given by Venerable Francis Xavier Nguyen Van Thuan, who was ordained a bishop in 1967 in Vietnam and imprisoned in 1975 after the fall of Saigon. He told the story of how his family would smuggle in wine labeled as “stomach medicine” so that he could celebrate Mass. With a bit of bread in one hand and a couple of drops of wine and a drop of water in the other hand, he would celebrate Mass in his cell as best he could from memory. The Eucharist celebrated in that dark cell was as valid as the most solemn Mass offered at St. Peter’s Basilica in Rome.

When it comes to the liturgy, we should strive for the best and fullest that we can offer according to our capability and circumstances.

(Father Thom Hennen serves as the pastor of Sacred Heart Cathedral in Davenport and vicar general for the Diocese of Davenport. Send questions to messenger@davenportdiocese.org)

By Fr. Thom Hennen
Question Box

Q: What is the Diocese of Davenport doing for the Jubilee Year? How can we participate?

A: On Christmas Eve, Pope Francis opened the Holy Door of the Basilica of St. Peter in the Vatican, officially beginning the Jubilee Year 2025. On the Sunday following, Dec. 29, the Feast of the Holy Family of Jesus, Mary and Joseph, he opened the Holy Door at St. John Lateran (the cathedral of Rome). The Holy Door at the Basilica of St. Mary Major was opened Jan. 1, the Solemnity of Mary, the Holy Mother of God. Finally, on Jan. 5, the Epiphany of the Lord, the Holy Door at the Basilica of St. Paul Outside the Walls was opened. Unlike other years, where Holy Doors in other churches around the world may have been opened, the only Holy Doors opened for this Jubilee were those at the four major basilicas in Rome.

What about here? While Sacred Heart Cathedral in Davenport does not have “Holy Doors,” the cathedral and four other churches in the diocese have been designated as pilgrimage sites: Ss. Mary and Patrick in West Burlington, Ss. Mary & Mathias in Muscatine, St. Patrick in Iowa City and St. Mary in Grinnell. You may visit these churches throughout the Jubilee Year to obtain the plenary indulgence attached to visiting one the four major basilicas in Rome. The usual requirements for obtaining an indulgence apply, of course (recent confession, receiving Holy Communion and praying for the intentions of the Holy Father).

Those who are unable to travel to make a pilgrimage to any of these places (for example, the elderly, the sick, prisoners and people who care for the sick) can still join in spirit with those on pilgrimage through their prayer and by “offering up their sufferings or the hardships of their lives.”

The idea is mercy, not to be so restrictive as to prevent all but a privileged few from obtaining the special graces of this Holy Year. At the same time, the idea of making a physical pilgrimage has long been a part of our tradition, as it is in other religions. We go on journeys to remind ourselves that we are a pilgrim people, walking together through this life to life eternal. We visit holy places, where Jesus, Mary or the saints walked and prayed. We pass through special doors to mark a kind of transition or new beginning.

This Pilgrimage of Hope began for us in the Diocese of Davenport on Dec. 29, the same Sunday of the opening of the Holy Doors at St. John Lateran. As you will read about in this issue of the Messenger, we began with a prayer service and procession with Bishop Dennis Walsh from historic St. Anthony Catholic Church in downtown Davenport up the hill to Sacred Heart Cathedral, where we celebrated Mass together in English, Spanish and Vietnamese. Fortunately, the weather cooperated that day. It was a truly beautiful celebration.

Aside from going on pilgrimage and visiting one of the designated churches locally or around the world, how else may Catholics participate in this Jubilee Year? Do what you can to make this year different. Find a way to set it apart. That’s what the word “consecrate” means: to set apart for sacred purpose. Even the secular world is used to making New Year’s resolutions. Why not make a Jubilee Year resolution? Maybe it is carving out more time for self-care, for prayer, for family or for service in your community. Happy Jubilee!

For more information check out: www.davenportdiocese.org/liturgy#Jubilee2025

(Father Thom Hennen serves as the pastor of Sacred Heart Cathedral in Davenport and vicar general for the Diocese of Davenport. Send questions to messenger@davenportdiocese.org)

Q: I know that the Catholic Church now allows cremation but is burial of the body still preferred or does it matter?

A: For centuries, the practice of cremation was forbidden in the Catholic Church. Cremation was seen as a pagan practice. Also, the Romans would often burn the bodies of Christian martyrs as a way to dispose of the body and, by their thinking, rob these martyrs of their resurrection.

As attitudes about this practice changed and for various pastoral reasons, the Church’s stance on cremation was modified in 1963. Cremation was allowed, but the clear preference was and is still for the burial of the intact body.

The funeral ritual was later modified to allow having the cremated remains present for the funeral liturgy and for the burial or entombment of cremated remains. Even with these pastoral accommodations, the cremated remains are never to be scattered or otherwise separated and should be buried in one place. Burial at sea is also acceptable, again, as long as the body is intact or ashes are not scattered. The most recent document on this topic from the Vatican is a 2016 instruction of the Congregation (now called “Dicastery”) for the Doctrine of the Faith.

Other more recent alternatives regarding a deceased person’s remains, such as “human composting” or alkaline hydrolysis are not acceptable as they fail to show proper respect for the body and leave little or nothing to be interred.

As for the funeral liturgy, if cremation is going to be considered, the ideal would be to have the body present for the funeral Mass and the cremation and burial done later. This shows dignity for the body and, I think, offers some greater closure for friends and family for the funeral rites. Also, instead of purchasing a casket, in this case a casket may be rented for this one-time use. No kidding.

My parents both passed away several years ago after long, full and blessed lives. When they were making their funeral arrangements, my dad, who was a design engineer for John Deere for many years, said he would like a casket in metal, preferably green, as that is the medium he worked in for most of his career. My mother preferred something more natural in wood.

A now famous family story is that when they were shopping for caskets, my mother actually felt the cloth lining of the wooden casket she had selected and said, “Oh, that feels nice and soft.” This elicited a good chuckle from both my dad and my sister. What can I say? My mom liked to be comfortable.

Q: Why must the body (even cremated remains) be buried intact but keeping relics of the saints is acceptable?

A: Great question and timely, as a major relic of St. Jude the Apostle recently visited our diocese. I’ll admit, it seems odd that we allow for the distribution of relics but not the remains (cremated or otherwise) of our loved ones.

I suppose one reason for veneration of relics historically was to promote devotion to the saints. It was a way of drawing attention to the fact that these were real people, not “superheroes” or fairytales. They struggled under all the same limitations as we do yet were able to live heroically holy lives. This gives us great hope and example.

I would also argue that while the bodies of the saints are not always kept intact, certainly their relics are treated with great dignity and reverence, often placed in ornate reliquaries and given places of great honor in churches and altars.

(Father Thom Hennen serves as the pastor of Sacred Heart Cathedral in Davenport and vicar general for the Diocese of Davenport. Send questions to messenger@davenportdiocese.org)