“Nothing can mess with the sufficiency of Christ”

These wise words were uttered by my wife during her conversion. It is an extremely potent statement and one that would be the litmus test for every doctrine going forward. I think it is a noble rallying cry of all Christians. In order for me to convert to Catholicism, it had to be proved that Jesus is at the center of all. I had been taught “It is finished” (John 19:30). This translated into what is called the finished work of the Cross. Nothing could add to that work Jesus performed on the Holy Cross. And yet, was this perspective truly all encompassing? For example, Jesus would subsequently rise from the tomb defeating death. Before Jesus would ascend to the Father he would tell the Apostles to, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you.” (Matthew 28:19-20)

The first thing I began to see is that, although the sacrifice made for the forgiveness of sin was fully accomplished and finished on the Cross, there was much work to be done to apply that gift of Salvation to the individuals throughout the Church Age. This is where I started my journey. The first false teaching against Catholicism I had been taught was that Catholics believe in salvation by faith plus works. In order to resolve this, I had to first understand what Catholics believe about Justification.

What I was taught about Justification

I learned in my studies prior to converting to Catholicism, that Justification is a very forensic word. When God justifies someone, he declares that person’s sins forgiven and proclaims the person righteous. This is a one-time event and occurs when a person first turns to God. When Protestants use the phrase “faith alone,” they are describing how a person is justified. In order to come to God, be forgiven, and be declared righteous, you don’t need to do anything to earn your place before God except have faith in Jesus Christ. The Lord declares one righteous based on the work of Christ on the Cross and not on the person’s merit and that it is by faith alone that brings this about.

There are several different views on Justification I learned. A Calvinist view provides language based on their belief in predestination, whereas Baptists would put more emphasis on a person’s Faith in the process of salvation and justification. For example, the Calvinist definition as according to the Westminster Confession chapter 11 reads:

Those whom God effectually calleth he also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous: not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.

What the Catholic Church Teaches

Let us begin in the Catechism of the Catholic Church. There is a section of Grace and Justification that runs from paragraphs 1987 to 1994. In these sections we read the following.

1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us “the righteousness of God through faith in Jesus Christ” and through Baptism

1988 Through the power of the Holy Spirit we take part in Christ’s Passion by dying to sin, and in his Resurrection by being born to a new life; we are members of his Body which is the Church, branches grafted onto the vine which is himself.

1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand. “Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.”

1990 Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God’s merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals.

1991 Justification is at the same time the acceptance of God’s righteousness through faith in Jesus Christ. Righteousness (or “justice”) here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.

1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life.

What is the Difference?

I began to see a key point in the difference between what I had been taught and what I was learning in Catholicism. And even though the big debate was Faith Alone vs Faith + Works, I began to question if that truly was the case. You have seen in the references I have given, that both Protestants and Catholics both attribute Justification and thus Salvation as an act of the Holy Spirit applying the finished work of Christ on the Cross to cleanse a person of their sins and to give them new life. So what is the key difference I asked?

Sanctification!

The key difference I see is that in one theology, a person is declared righteous on account of Christ’s righteousness. In Catholic theology, a person is given the ability, the mandate to become righteous. Read the passages from the Catechism again. Notice the language that is used:

“Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.” “Moved by grace, man turns toward God and away from sin.” “With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.”

These are words of action. They are words of equipping and empowering you in the Holy Ghost to live out a life of righteousness and holiness. When we decouple a sanctification wrought entirely by Christ, to an ongoing sanctification empowered by Christ, we can see how this can appear to be a salvation brought on by faith and works. But make no mistake about it. Both Protestants and Catholics believe that salvation and justification are by faith in Christ and won by the work of Christ crucified. The difference is the emphasis Catholics put on the holiness and sanctification afterwards. This is why scripture verses like “Work out your salvation with fear and trembling” (Philippians 2:12) or “Be holy as I am holy” (1 Peter 1:16) land so well in the Catholic persuasion. These are the anthems and rhythm of life in Christ.

My Moment of Hypocrisy

But is it so different? Is the view on Sanctification really that different between the two theologies? When I was a Protestant I remember hearing Matthew 3:8 preached, “Bear fruit in keeping with repentance.” In my Calvinist days, there would be anxiety on if one was truly one of the Elect, predestined for salvation. Guess what was the go to procedure to analyze yourself and tell if you were saved? FRUIT CHECKING!!! I was characterizing Catholics as those who had to ‘work their way into heaven,’ yet I belonged to a camp that also used works to prove our salvation. All the denominations I attended had a version of this. Some denominations would preach faith alone every week and end up pushing legalism and adherence to the Law in their lives as strong as the best Nun could push ‘Catholic Guilt.’ I was being a hypocrite. Professing faith alone and still relying on my works to prove that Jesus did what he did. The other denominations that did not believe the predestination teaching, teach you have to accept Christ as your personal savior and say what is called the sinners prayer. Same situation. A person would ask, did I have faith when I prayed that? Did the prayer stick? Am I saved? And the same scenario would play out; Fruit check yo’ self.

But What About Faith and Works Argument?

Although this conclusion of Justification and Sanctification was important for me in my conversion, I understand there is still more to answer for others. This argument focuses on Faith Alone or the claims that Catholics believe in Faith Plus Works. It would be negligent of me not to cover this as well.

Let’s start with the phrase “faith alone.” The only time these two words appear together in the Bible, Scripture explicitly rejects it:

“You see that a person is justified by works and not by faith alone.” (James 2:24)

When I would defend Faith alone, I relied heavily on the writings of St. Paul, but St. James directly addresses the concept of “faith alone” and condemns it. James asks,

“What does it profit, my brethren, if a man says he has faith, but has not works? Can his faith save him?” (James 2:14)

For James, a faith without works is dead, inactive, and incapable of saving.

Returning to Paul, he states in Romans 3:28

“For we hold that a man is justified by faith apart from works of law”

Context is everything. When Paul speaks against “works,” he is referring to “works of the law.” These are the ritual, ceremonial observances of the Old Mosaic Covenant. These were the laws such as circumcision and dietary laws practiced by Jews who believed Gentiles had to become Jewish to be saved.

However, when James speaks of “works,” he is referring to moral acts of charity and obedience born out of a living relationship with God. This includes feeding the hungry or clothing the naked. Paul and James are not contradicting each other. They are simply answering two different issues. Paul targets legalistic reliance on the Old Jewish Law, while James targets what we would call “Carnal Christianity” which is the false belief that intellectual assent to belief in God is enough for salvation without a change to one’s life. Faith without love is incomplete. It is dead. In Catholic theology, saving faith is not a passive mental belief. It is a faith formed and brought to life by charity (love). Love and good works are the natural, necessary expression of living faith, not separate human achievements trying to buy a ticket to heaven. And any good works a Catholic does is entirely enabled by the grace of the Holy Spirit.

Catholics don’t believe that the way to obtain salvation is by earning it through works. But they do have a high view on works of Faith, Hope and Charity.

“For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (Ephesians 2:10)

My Conclusion

Back to the original thesis:

“Nothing can mess with the sufficiency of Christ”

I realized I had been taught a very erroneous view of Catholicism. One that would immediately paint them as the bad guy, the heretic, those who are not even saved! This was the first crack in the evangelical theological wall I had built. Convinced that Christ is at the center of Catholicism, more questions would come. And more resolutions would follow.

+JMJ+

Rich

Welcome to another update from Catholic Piety on Purpose! I am your host, Rich, and today I have an exciting announcement about the future of this platform.

The Spark of Inspiration Recently, I was working on an episode but just wasn’t feeling it, so I turned to prayer to figure out the next steps for the channel. I have been praying a full Rosary—all the mysteries throughout the day—for 30 days for some special intentions. During the second day of this devotion, an idea came to me that is incredibly near and dear to my heart.

My Journey as a “Revert Convert” As I’ve shared in the past, I consider myself a “revert convert”. I was baptized Catholic as a two-day-old baby in the hospital and grew up in an Italian Catholic family, but I lacked real faith formation. Instead, I spent 16 to 20 years receiving my theological training in Calvinism, Pentecostalism, and big box evangelicalism.

Because of this Protestant background, I had a massive amount of theological baggage to unwind when I eventually returned to the Catholic Church. I had to confront numerous doctrines and unpack the falsehoods and lies I had been taught about what Catholics believe. When my mom passed away in 2015, I came back to the Church. Because I was already baptized and confirmed, I didn’t have to go through OCIA, but it still took a solid five years to transition from merely acknowledging the Church’s teachings to fully owning and believing my Catholic faith.

Introducing The CGCD Manual This journey has inspired my new project: a book I am calling A Convert’s Guide to Catholic Doctrine, or the CGCD manual. Each chapter of this guide will tackle a specific doctrine that I personally had to work through in order to make the switch and understand the Catholic position.

My ultimate goal is to compile all of this into a manual for converts who are going through OCIA and struggling with those same Protestant predispositions. My prayer is that Mary and the Holy Spirit will use this work to help answer those big questions for people entering the Church.

A Change in the Process Because of this new project, my video posting schedule might become slightly irregular. Normally, I make a video first from slides and research, and then use AI to generate a transcript and show notes for my Substack. Now, I am flipping the script: I am going to write the content first, and then produce a video based on what I have written.

I Need Your Help! I don’t want this manual to solely reflect my own conversion experience. If you are watching or reading this and you are a convert who had specific theological topics you had to work through, please put your ideas in the comments. I would love to include the doctrines you wrestled with as well.

Where to Find the New Content You can find all of this upcoming work at catholicpiety.com. That domain points directly to my Substack, making it a one-stop shop for my articles, show notes, and links to all of my YouTube videos.

I pray that this project is from the Lord and will be beneficial to all of you, just as I know the research will be beneficial to my own holiness. I hope you are doing well, that God is blessing you, and that you are being purposeful in your piety!

+JMJ+

Rich

Welcome to another episode of Catholic Piety on Purpose; I’m your host, Rich, and today we are talking about the Catholic Bible. If you have ever held a Catholic study Bible, you might have noticed it’s a ginormous beast of a book. While study Bibles are naturally large because of the commentary, there is a fundamental technical difference between the Bible I used as a Protestant and the Bible I now use as a Catholic: the Catholic Bible has seven more books. In the Protestant world, I was used to a 66-book Bible, whereas Catholic churches use a 73-book Bible, containing 46 books in the Old Testament and 27 in the New Testament.

I was always told that Catholics “added” books to the Bible to invent new doctrines that weren’t originally there. However, historically and mathematically speaking, this is incorrect. How can you add books to something that existed before you? The Protestant Reformation happened in 1517, but the biblical canon was established centuries prior.

How the Canon Was Compiled

In the early days of the Church, the apostles wrote the Gospels and epistles, and the apostolic deposit of faith was preached as churches were established. Eventually, teachings considered solid were tested by heresy, with people introducing forged texts like the Gospel of Thomas. To protect the faith, the Church had to hold councils to dogmatically establish which texts were authentic.

The canon of the Bible was first solidified in 382 AD at the Council of Rome under Pope Damascus I. This 73-book list was affirmed again at the Councils of Hippo in 393 AD and Carthage in 397 AD and 419 AD, which were heavily influenced by St. Augustine. Finally, in 1546, the Council of Trent infallibly defined the 73-book canon as dogma, largely in response to the Reformation removing those exact seven books.

The Septuagint vs. The Masoretic Text

When compiling the Old Testament, the Catholic Church relied on the Septuagint. This was a Greek translation of the Hebrew canon created around the 3rd or 2nd century BC by Greek-speaking Jews. Because the early Christian Church and the world at the time of Jesus were predominantly Greek-speaking, this larger canon became the established norm.

During the Reformation, Protestants instead turned to the Masoretic text. This text was standardized in Hebrew by Jewish rabbis between the 7th and 10th centuries AD, meaning it was compiled in a post-Jewish world that had already rejected the Messiah. While going back to the “original” Hebrew sources might have seemed like a noble idea, it relied on a canon finalized centuries after Christ’s death and resurrection.

The Deuterocanonical Books and St. Jerome

Catholics refer to these seven books as the Deuterocanonical books (meaning “second canon”), while Protestants call them the Apocrypha (meaning “hidden” and “uninspired”). These books include Tobit, Judith, 1st and 2nd Maccabees, Wisdom, Sirach, and Baruch, along with extra portions of Esther and Daniel.

There was some debate in the early Church. When Pope Damascus tasked St. Jerome with translating the Bible into Latin, Jerome was initially hesitant about these seven books because the Hebrews he was studying with did not use them. However, Jerome ultimately submitted to the Pope and the Church council, including all 73 books in his famous Latin Vulgate. This demonstrates the early Church’s reliance on the authority of councils and the Holy Spirit handing down decisions to the apostles’ successors.

The Doctrinal Divide

Beyond the translation differences, the removal of these books ultimately came down to authority and doctrine. These seven books contain explicitly Catholic doctrines that the Reformers rejected, such as praying for the dead, praying to the saints, and Purgatory.

A major linchpin for this is 2 Maccabees 12:45. After a battle during the Maccabean revolt, Judas Maccabeus and his men discover that some of their fallen soldiers were wearing amulets of false gods. In response, they send an offering to the temple to make sacrifices for the dead, hoping to help them in the afterlife. This provides a scriptural foundation for the concept of a purging process after death—what Catholics call Purgatory—for those who die in friendship with God but still have an attachment to sin.

Because the Reformers were establishing doctrines like Sola Scriptura (Scripture alone), they had to remove texts that contradicted their new theology. Martin Luther even had a problem with New Testament books, famously calling the Book of James an “epistle of straw” because it explicitly states that we are not saved by faith alone.

The Beauty of the 73 Books

If you have never read these seven books, you are missing out on some incredibly beautiful passages. For instance, the Book of Wisdom contains a staggering prophecy about Christ’s crucifixion that rivals the prophet Isaiah.

Wisdom 2:12-20 reads: “Let us wait for the righteous man because he is inconvenient to us and opposes our action. He boasts that God is his father. Let us test him with insult and torture. Let us condemn him to a shameful death”. When you read it, you can clearly see it prophesying exactly why the Pharisees and Sadducees would ultimately condemn Jesus.

Whether you are a new Catholic convert, going through OCIA, or a lifelong Catholic looking to dig deeper into your faith, don’t be afraid of these extra books. They were preserved to glorify Christ. Grab your 73-book Bible and discover this beauty for yourself! I pray you are having a blessed summer, and I’ll see you on the next one.

Catholic Piety Episode: The Eucharist, THIS IS

Among the difficult dogmas to grasp coming from a Protestant background, Baptism and the Eucharist are at the top of the list. Not simply the ‘Lord’s Supper’ or ‘taking communion,’ but the full blown John chapter 6 bread of life discourse. All Christian denominations take communion. Usually it is once a month or on special occasions like Easter. It is normally bread baked at the local grocery store and grape juice. Sometimes it comes in the form of a lunchable where there is a cracker on top of a plastic disposable shot glass wrapped in cellophane. That shot glass says a lot actually. My pastors would give a big speech on how we don’t believe that this is really the body or blood of Jesus and that it is a symbol of our faith and so here’s to Jesus. Raise your glass and let’s toast to Jesus. I guess we were doing shots for Jesus…with grape juice. It is incredible how much effort is taken to prove it is faith alone and not works, and yet is not obeying the command ‘do this in remembrance of me’ a work? And this is where I started to question things. “Do this in remembrance of me.” But wasn’t there more to those verses? What about ‘this is?’ What about ‘for the forgiveness of sins?’ I began to look deeper into the doctrine.

The Bread of Life Discourse

Jesus had just multiplied the loaves and fishes, and the crowds were following Him looking for more free food. But Jesus steers them toward a spiritual reality. In John 6:53-54, He drops an extremely difficult statement to the people:

“Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.”

If Jesus was speaking metaphorically, this would have been the perfect moment to clarify. In Jewish law, consuming blood was strictly forbidden, which would make this statement a horrifying concept to His listeners. The crowd literally started arguing, asking, “How can this man give us his flesh to eat?”

Did Jesus back down? He didn’t backtrack and say, “Oh, don’t worry, guys, it’s just a metaphor”? No. He doubled down. In the original Greek text, the word used for “eating” shifts from phago (a generic term for consuming food) to trogo, which literally means to chew, gnaw, or crunch.

The result? Verse 66 tells us that many of His disciples drew back and no longer walked with Him. They left Him over this teaching. Jesus watched them walk away and turned to His twelve apostles, and asked, “Will you also go away?”

He was willing to lose followers rather than soften the literal reality that we must eat His flesh and drink His blood.

We read later in the Gospels of Matthew, Mark, and Luke Jesus gathered with His apostles in the Upper Room. He takes the bread, breaks it, and gives it to them. He doesn’t say, “This is a symbol of my body.” Matthew 26:26-28 says explicitly:

“Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

Add in Luke 22:20 and 1 Corinthians 11:23-25 and you get the full structure of the events and where we get the words of institution at the Mass.

“Take this, all of you, and eat of it, for this is my body, which will be given up for you.

Take this, all of you, and drink from it, for this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me.”

For some reason, in my Protestant days all I was taught was “Do this in remembrance of me.”

This left me with further questions. Aside from THIS IS my body and blood, we see that Jesus is doing something in Holy Communion. The blood is poured out for many; for the forgiveness of sins.

Holy Communion is a means of grace by which Jesus administers the forgiveness of your sins!

This is why St. Paul continues in 1 Corinthians on how eating or drinking unworthily brings judgement on himself.

“Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself.”

Why would a symbol bring judgment on a person? How does a symbol forgive sins?

It must go back to what Jesus said in John 6 that,

“Unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.”

And so THIS IS must mean THIS IS his body and his blood.

The Early Church Perspective

The early church believed this from the very beginning. Let’s look at Saint Ignatius of Antioch. He was a disciple of the Apostle John, the guy that wrote John chapter 6. Around the year 110 AD, on his way to be martyred in Rome, Ignatius wrote a letter warning against heretics called Gnostics. He says,

“They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Savior Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again.”

Think about that. Already by the year 110 AD, the defining mark of a true Christian was believing the Eucharist is the literal flesh of Christ.

A few decades later, around 150 AD, Saint Justin Martyr wrote a defense of the Christian faith to the Roman Emperor. He described early Sunday liturgies, explaining:

“Not as common bread and common drink do we receive these; but... we have been taught that the food which is blessed by the prayer of His word... is the flesh and blood of that Jesus who was made flesh.”

The early Christians took this so literally that the pagan Romans actually accused them of cannibalism. If they had believed it was just a symbolic cracker, they could have easily cleared up the misunderstanding and saved their own lives from the lions.

So what does the Catholic Church teach about these verses and what Holy Communion is?

The Catholic Teaching on the Eucharist

Catechism of the Catholic Church (CCC 1385): “Anyone who is aware of having committed a mortal sin must receive the sacrament of Reconciliation before approaching Communion.”

Host: This is why Catholics place such a high premium on Confession. If we have severed our relationship with God through serious, deliberate sin, we must let Him restore us in the Confessional before we dare to receive Him in the Eucharist. To do otherwise is to place a crown of thorns back onto His head.

Through a miracle we call transubstantiation—which simply means the substance of the bread changes into Christ while the physical properties or appearance remain—Jesus humbles Himself to become our spiritual food. As CCC 1374 beautifully summarizes:

“In the most blessed sacrament of the Eucharist ‘the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.’”

When we are at Mass and we hear the Priest say the words of consecration, the bread and wine may look the same, the substance is transformed into the true body, soul and divinity of Jesus Christ.

The bread transforms into Christ’s body immediately after the priest says, “This is my Body.” The wine transforms into Christ’s blood immediately after he says, “This is the cup of my Blood.”

The Priest stands in persona Christi, in the person of Christ and Jesus is doing all the verbs.

This isn’t our work of obedience by remembering him. This is Christ coming down to administer grace to us. To feed us with His holy body and blood, to give us life and the forgiveness of our sins.

Knowing this we should run to Mass as much as we can. We should long to spend time in the adoration chapel before our Lord, still present in the eucharist. This has become the central part of my faith and as the church describes it, “the source and summit of the Christian life.” There is nothing that compares to being this close to Jesus.

+JMJ+

Rich

This week we are going through the Gospel reading for Friday of the 11th week in Ordinary Time, which is Matthew 6:19-23. In this passage, Jesus tells His disciples, “Do not store up for yourselves treasures on earth where moth and decay destroy and thieves break in and steal... For where your treasure is, there also your heart will be”. This week, that final part about where we store up our treasure really hit me.

The scripture says, “For where your treasure is, there your heart will be also”. The Greek word used for heart there is cardia—which you might recognize from terms like “cardiac arrest”. Jesus isn’t just talking about our emotions, our feelings, or love in a purely relational sense. In the Jewish mind, the heart was the absolute center of human life. It is where you make your choices, where your intellect sits, and where your will is formed. Whatever you value most—whether that is financial security, your job, your social status, or your comfort—will inevitably pull your entire life into its orbit.

I was thinking about this like a diagram, asking myself: “Where is my treasure?”. I could put my job or my family at the center and have everything else point back to it, but really, the diagram usually puts me right in the center. Whether I treasure my comfort, my job, money, food, or alcohol, if my selfishness and self-centeredness are at the core, then everything orbits around me. My own greed, needs, and fears start forming all the other things in my life.

When we live like this, we look at our relationship with God based only on our own internal wants and desires, sometimes turning Him into a “genie in the bottle” or just a “get out of jail free card” for when we need it. Our relationships become about imposing our will on others to get what we want, and our jobs become all about climbing the ladder, being proud of who we are, and accumulating money.

But what the scripture is really telling us is that Jesus is supposed to be the center. When He is at the center, the arrows point outward, and Jesus starts to form all the things that are in our orbit. You begin to look at your relationships differently, seeing people as brothers and sisters in Christ who God created. You start to ask how you can serve them, finding new compassion and empathy because it is Christ who is forming how you look at people.

Your job becomes work unto God rather than unto man. You look at how you can serve your employer, your clients, or your coworkers who need a helping hand, rather than feeling like they are just using and abusing you.

The same applies to money, food, and material possessions like technology or cars. These things have no moral compass on their own; they are just things. But if Jesus is at the center, it forms how you use those vehicles, that technology, and the blessings God has given you. You start using those tools to bless others and to learn more about God.

As I try to do a little lectio divina with these gospels, I always ask myself what God is speaking to me. Right now, He’s asking: “Who’s at the center? Is it me, or is it Jesus?”. Because if Jesus is at the center, things are going to get a little more peaceful and a little more joyful. His yoke is easy, and His burden is light. I can start looking at how to use the things in my life to get closer to Christ, rather than just serving myself and using people to get what I want out of life.

I hope this reflection blesses you. In the name of the Father, the Son, and the Holy Spirit. Amen.

+JMJ+

Rich

Welcome to another edition of Catholic Piety on Purpose! I’m your host, Rich Vancouit, and my goal is to help form intentional Catholics who are coming out of OCIA, are new to their faith, or just want to grow in holiness. This week, I want to hone right in on the biblical foundations of the papacy and how it was instituted by Christ from the Word of God.

The big scripture where this all starts is Matthew 16:17-19. After Peter declares that Jesus is the Christ, Jesus answers, “Blessed are you, Simon Bar-Jonah... And I tell you, you are Peter, and on this rock I will build my church... I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven”.

Everybody tends to focus heavily on the “rock” aspect of this passage. You’ll often hear arguments about the Greek words used here—that Petros means a little rock, while Petra means a big rock—suggesting that Jesus is the big rock and Peter is just a little rock. People use this to argue that the Church isn’t built on Peter. Honestly, I am completely fine with that argument. If you ask any Catholic who started our Church, we will tell you that Christ started His Church. It is not Peter’s church, the Pope’s church, or my church; it is Jesus’s Church, and He is the sovereign Lord.

While it is true that in Aramaic, the language Jesus likely spoke, the word Kepha (or Cephas) simply means “rock” without a size distinction—a name we see applied to Peter in John 1:42 and 1 Corinthians 1:12—arguing about rocks actually misses half the story. The true purpose of what Jesus was doing when establishing His Church isn’t found in a debate about rocks; it’s found in the very next verse.

In verse 19, Jesus says, “I will give you the keys of the kingdom of heaven”. When people question the Pope’s authority, we have to look at what these keys represent. To understand the purpose of this authority, we have to look at the Old Testament type and shadow found in Isaiah 22.

In Isaiah 22, we read a story about a bad steward getting kicked out and a new servant, Eliakim, taking his place. God says He will place on Eliakim’s shoulder “the key of the house of David,” giving him the power to open and shut. This established the office of the al habayath, which translates to the royal steward, master of the palace, or grand vizier. Within the administration of the Davidic kingdoms, this official was second in authority only to the sovereign king. While the king retained ultimate sovereignty, the royal steward actively managed the daily affairs of the kingdom—historically comparable to Joseph’s status under Pharaoh.

This is exactly what is happening in Matthew 16. Christ is the King, and He hands Peter the keys to the kingdom, effectively telling him to run the show and manage the daily affairs of the Church. When Peter binds and looses, he isn’t just making things up; he is conforming to God’s will, ensuring that his earthly decisions align with what is spiritually instituted in heaven.

By using this highly specific language about the keys, Christ doesn’t invent a new office. Rather, He restores and elevates the prime ministerial office of the Davidic dynasty within the newly established universal Catholic kingdom of the New Covenant. The Pope is not merely another bishop or theologian; he is the chief steward and Vicar of Christ on earth. Jesus gave the keys of the kingdom to the Pope to take care of His sheep and run the household of God while He is ascended into heaven, until His second coming.

May the Father, Son, and the Holy Spirit richly bless you!

If you are a new Catholic, a revert, or simply someone trying to deepen your understanding of the faith, the sacraments can sometimes feel overwhelming. In this episode of the Catholic Piety on Purpose podcast, I tackle what can be a controversial topic for those coming from outside the Catholic Church: the doctrine of baptismal regeneration.

Drawing from his own two-decade journey through Calvinist, Reformed, Pentecostal, Baptist, and non-denominational Protestant traditions before reverting to Catholicism, I offer a unique perspective on why the Catholic Church teaches that baptism is far more than just an empty symbol.

More Than an Outward Symbol

A common belief in many modern Christian traditions is that baptism is simply an outward symbol of an inward faith—a public declaration made after a person is already saved. However, the Catholic Church teaches that baptism fundamentally alters who you are at the deepest level of your being.

According to the Catechism of the Catholic Church (Paragraph 1213), baptism is the “basis of the whole Christian life, the gateway to life in the spirit,” through which we are freed from sin and reborn. This view is deeply rooted in Scripture. In 1 Peter 3:21, the Bible explicitly states, “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience”.

Just as the waters of the flood in Noah’s time simultaneously destroyed the sin of the world and saved the eight people inside the ark, God uses the waters of baptism to remove our sin and save us.

Is Baptism a “Work”?

One of the biggest hurdles for Christians coming from Protestant backgrounds is the fear that requiring baptism detracts from the total sufficiency of Christ’s sacrifice on the cross. If we are saved by faith alone, doesn’t baptism become a human “work”?

The historical Christian understanding is actually the exact opposite. If baptism were merely an outward symbol of obedience to a command, that would be a human work. In the Catholic understanding, baptism is a “means of grace”. You are not doing the work; Christ is doing everything. When the water is poured in the name of the Father, the Son, and the Holy Spirit, it is the Holy Spirit who comes upon you and regenerates you based on what Christ accomplished on the cross.

Historically, from the Book of Acts until the era of modern American revivalism, professions of faith were immediately tied to baptism. When people were cut to the heart by the Gospel, the apostles didn’t lead them in a “sinner’s prayer” or issue an altar call. Instead, as Peter proclaimed at Pentecost, they were told to “Repent and be baptized, every one of you, in the name of Jesus Christ, for the forgiveness of sins”. We see this again with Philip and the Ethiopian eunuch, who immediately went down into the water to be baptized upon hearing the good news.

What About Infant Baptism?

The podcast also addresses a frequent question: Why does the Catholic Church baptize infants instead of waiting for a “believer’s baptism”?

The Church actually embraces believer’s baptism for adults who come to the faith, but extends this grace to their families as well. In the Old Testament, the covenant of Abraham utilized circumcision on the eighth day as the physical sign of entering God’s family. The Apostle Paul explicitly calls baptism the “circumcision of Christ” (Colossians 2:11-12).

Because baptism is the new entry point into the family of God, the New Testament repeatedly shows entire households being baptized when the head of the household comes to faith. This includes the household of Lydia, the family of the Philippian jailer, and the household of Stephanas. The promise of salvation is “to you and to your children” (Acts 2:39).

The Witness of the Early Church

This understanding of baptism wasn’t invented centuries later; it was the reality of the early Christians who learned directly from the apostles. Ancient documents confirm that the earliest Christians believed in baptismal regeneration:

• The Letter of Barnabas (74 AD): “We go down into the water full of sins and foulness. And when we come up bearing fruit in our hearts, fear and hope in Jesus...”

• The Shepherd of Hermas (80 AD): “They go down to the water dead and they come up alive.”

• Justin Martyr (151 AD): Writes that new converts are “regenerated in the same manner in which we ourselves were regenerated.”

Furthermore, early Church Fathers like Irenaeus (189 AD) and Origen (248 AD) explicitly confirm that the Church received the tradition of baptizing infants directly from the apostles to wash away the innate stain of original sin.

A Once-and-for-All Sacrament

Because baptism is God’s work and not our own, it only needs to happen once. Just as Christ’s sacrifice on the cross was a one-time event, your baptism permanently regenerates you and brings you into the body of Christ. While we must continually nurture that faith and deal with our actual sins throughout our lives, the stain of original sin is washed away.

So, “Baptize your babies”. It is the profound, biblical, and historical way that Christ invites us into His life-saving grace.

+JMJ+

Rich

The Real Answer to “What is God’s Will for My Life?”

Welcome back to Catholic Piety on Purpose! I’m your host, Rich, and today we’re tackling one of the biggest questions intentional Catholics ask: “God, what is your will for my life?”.

Usually, when we ask this, we’re agonizing over specific choices. We wonder if God wants us to take a new job in another state, marry a certain person, or even wear blue socks instead of green. While these decisions have real ramifications on our families, our finances, and our well-being, we are actually asking the wrong question.

Knowing God’s will isn’t about solving a puzzle to find the one perfect choice. God’s will is a state of life. Rather than focusing purely on the specifics, here are the three paths to truly knowing and living God’s will.

1. Be Holy

In 1 Thessalonians 4:3, St. Paul gives us a direct answer: “This is the will of God, your sanctification”. Step number one is simply to focus on becoming holy.

As Catholics, we don’t conflate our justification with our sanctification. We have been justified by Christ, and now we must purposefully live this life out. St. Thomas Aquinas teaches that holiness is the perfection of charity—meaning loving God and your neighbor extraordinarily well right where you are.

St. Francis de Sales reminds us that the call to holiness is universal, but it looks different for everyone. The holiness of a mother of three looks different from a cloistered nun, which looks entirely different from a corporate lawyer. You are called to be intentionally holy in your specific vocation and daily duties.

2. Preach the Gospel

The second path is making your life a living testament to the resurrection of Jesus Christ through joy, charity, and a willingness to explain your hope.

In Evangelii Nuntiandi, Pope St. Paul VI noted that “Modern man listens more willingly to witnesses than to teachers”. You must be a witness first. Like St. Dominic, who met people where they were with deep empathy, we must let God’s immense love impact us so deeply that it naturally overflows to our neighbors.

However, 1 Peter 3:15 also tells us to always be prepared to make a defense for the hope that is in us. Catholicism is an intellectual faith; we must study and know what we believe so we are ready to share the Gospel when the time comes.

3. Be at Peace

God is a God of peace, not of confusion or frantic anxiety. Jesus said in John 14:27, “Peace I leave with you. My peace I give to you... Let not your hearts be troubled”.

St. Ignatius of Loyola explains that when we move toward God, the good spirit brings courage, strength, and quiet. The evil spirit, however, brings gnawing anxiety, false sadness, and a lack of peace. If a decision is causing you deep consternation, fear, or desolation, it is likely not the right choice. We must use wisdom to evaluate our options and protect our peace.

The Takeaway: Just Pick a Door

If you are actively pursuing holiness, evangelizing through your life, and maintaining your peace in Christ, the pressure is off.

As St. Augustine famously said, “Love God and do what you will”. If your will is totally united to God through these three paths, your desires become His desires. As long as your choice doesn’t involve sin or disturb those three paths, you can simply pick a door. God is sovereign, and you are not going to surprise Him.

God’s will is much bigger than your job or your house; it’s about who you are in Christ, your sanctification, and your eternal soul. Be holy, spread the Word, and be at peace.

In my last episode, while I was discussing the Catechism of the Council of Trent and pre-Vatican II resources, I felt a deep wave of nostalgia wash over me. It made me realize something simple but profound: I really miss the Latin mass.

Do I consider myself a “Trad”? I want to be upfront: I don’t consider myself a “Trad” in the strictest definition of the word. To me, taking on that title means making a conscious, prayerful decision to go all-in on the Latin Mass and exclusively attend those liturgies for the benefit of your family. While I certainly own a 1962 missal, the Father Lasance missal, the Racolta and numerous pre-Vatican II books, I never made the choice to eliminate my attendance the Novus Ordo Missa.

My journey back to the Church actually happened at a Novus Ordo parish, St. Matthew’s, where I went through the grieving process with God and the sacraments after my mom passed away in 2016. Today, St. Matthew’s is our local parish home where we have our friends and men’s groups, and we love it there.

My deep love for the Latin Mass really blossomed when COVID hit. Like many of you, we looked for places that were open, which led my wife and I to St. Ann’s here in Charlotte. We had a beautiful season there—we had our marriage convalidated, and my wife finished her confirmation.

What I loved most about St. Ann’s was the incredible unity. I would do videography for the Latin mass, but my wife and I would also attend the Novus Ordo Saturday vigil. Nobody stood outside the Novus Ordo handing out flyers telling people to go to the high mass instead. There was no animosity, no warring, and no beef between the different liturgies. We were truly just one big, happy parish.

The pain of separation and the loss of that unity is exactly why it has been so heartbreaking to witness the impact of Traditionis Custodes. It is genuinely painful to see families I know relegated to outside chapels, like the Chapel of the Little Flower, or forced to drive up to two hours one way just to worship in a way that feeds their souls. I have so much respect for those families who are in the fight and making those sacrifices.

I decided to wade into this volatile topic because I want to gently remind our bishops and Rome that there is another population in the Church that often goes overlooked. There are many of us who are simply faithful Catholics—we love the Magisterium, we respect the Pope, and we happily attend daily Novus Ordo masses. But we also have a deep love for the traditions, the books, and the Saints that came before Vatican II, and we wish the Latin mass was still easily accessible to us.

If the Latin mass returned to St. Ann’s tomorrow, I wouldn’t leave St. Matthew’s, but I would absolutely add the Latin mass back into my weekly repertoire. I just miss it, and I know so many others do, too.

No matter where you fall on this issue or what liturgy you prefer, let’s always remember the most important thing: we are one holy, Catholic, and apostolic Church.

God bless you, and I’ll talk to you on the next one.

+JMJ+

Rich

I. A Brief History: Why a New Catechism?

The Catalyst: In 1985, twenty years after the close of the Second Vatican Council, Pope St. John Paul II convoked an extraordinary assembly of bishops. They expressed a desire for a compendium of all Catholic doctrine regarding both faith and morals.

The Commission: A commission of twelve cardinals and bishops, chaired by the then-Cardinal Joseph Ratzinger (later Pope Benedict XVI), spent six years drafting the text.

The Publication: It was officially promulgated by John Paul II in 1992 with the Apostolic Constitution Fidei Depositum.

The Purpose: It wasn’t meant to replace local catechisms, but to serve as a “point of reference” to ensure that as the world changed, the organic deposit of faith remained intact.

II. The Four Pillars: Defining the Structure

The Catechism is organized into four distinct parts, known as the “Four Pillars.” This structure is not arbitrary; it follows the path of a Christian life: we receive the faith, we celebrate it, we live it, and we speak to the One who gave it to us.

Pillar 1: The Profession of Faith (The Creed)

Definition: This section explores the “Apostles’ Creed” as the summary of our belief.

Key Teachings: It focuses on the nature of God (The Father, Son, and Holy Spirit), the Creation, and the Church.

Summary: It answers the question: What do we believe? It lays the intellectual and spiritual foundation that God has revealed Himself to us through Scripture and Tradition.

Pillar 2: The Celebration of the Christian Mystery (The Sacraments)

Definition: This pillar focuses on the Sacred Liturgy and the seven Sacraments.

Key Teachings: It explains how the salvation won by Christ on the Cross is made present to us today through signs and rituals.

Summary: It answers the question: How do we receive grace? It emphasizes that the Liturgy is not a human invention, but a participation in the prayer of Christ.

Pillar 3: Life in Christ (The Ten Commandments)

Definition: This is the “moral” section of the Catechism, rooted in the Beatitudes and the Decalogue.

Key Teachings: It explores the dignity of the human person, the reality of sin, and the necessity of grace to live a virtuous life.

Summary: It answers the question: How should we act? This is where piety meets the marketplace. It challenges us to align our daily conduct—in our homes and our businesses—with the Law of Love.

Pillar 4: Christian Prayer (The Lord’s Prayer)

Definition: The final section is a masterclass on the interior life, using the “Our Father” as its primary model.

Key Teachings: It covers the different forms of prayer (petition, intercession, thanksgiving, praise) and the “battle” of prayer—overcoming distraction and dryness.

Summary: It answers the question: How do we communicate with God? Without this pillar, the other three become mere philosophy or ritualism. Prayer is the breath that makes the faith come alive.

III. Conclusion: Piety in Practice

As we begin reading through the Catechism together in the coming weeks, remember that knowledge alone can inflate pride. We don’t study these pillars to win arguments; we study them to refine our souls.

When you understand the Creed, your work gains purpose. When you live the Sacraments, your energy is renewed. When you follow the Commandments, your leadership gains integrity. And when you pray, your life becomes a masterpiece for God.

*After this, Jesus revealed himself again to the disciples by the Sea of Tiberias; and he revealed himself in this way. Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat; but that night they caught nothing. Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. Jesus said to them, “Children, have you any fish?” They answered him, “No.” He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, for the quantity of fish. That disciple whom Jesus loved* said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards* off. When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. - John 21:1-13

I was watching Jeff Calvin’s daily reflection on the Hallow app, and I really thought it was good. From this passage of scripture, he made a point to reflect on how Peter and the Apostles went back to their normal way of life as fishermen after the resurrection. Notice this was not after the crucifixion, but rather the resurrection. In John chapter 20, we have already read that Jesus appeared to Mary Magdalene on the first day of the week and how she ran to tell Peter and John. Peter and John witnessed the empty tomb and then returned to their homes. When it was evening that day, Jesus appeared to them through locked doors. He breathed on them, giving them the Holy Spirit (more on this later). A week later, Jesus would appear again to the disciples in what would come to be known as the “Doubting Thomas” incident. Thomas had declared that he refused to believe unless he saw the mark of the nails in Jesus’ hands and put his finger in the mark of the nails and his side. Jesus once again appeared through closed doors and allowed Thomas his request. He, however, admonished him, and us, that blessed are those who have not seen and yet have come to believe.

We thus have had two instances where the disciples have personally witnessed the risen Lord. He has risen indeed!

And yet, here we find the disciples sitting around waiting, not knowing what to do. I can perfectly see in my mind the characters portrayed by the Chosen actors. Peter impatiently stands up, pacing, announces he is going fishing. The rest of the disciples’ eyes widen in shock and confusion, stand immediately, and respond, we are going with you. There is almost a comedic effect to the scene.

The normal scenario plays out. They fish all night, and yet they have not caught any fish. Right when they are ready to pack it in and head home in defeat, Jesus appears and asks them to let down the nets just one more time. We know how the story ends. They catch such a huge haul of fish that everyone is amazed at how the nets don’t break under the weight of all the fish. The disciples realize it is the Lord and have a meal.

With that setup, we get to the point Mr. Calvin’s makes in the Hallow Daily reflection. The problem statement is, how often and how easy it is to go back to your old life even after a powerful encounter with the risen Lord.

Some reasons for this could be that we are disappointed in who we were before the resurrection. Peter had denied Jesus 3 times. Maybe we can’t get over the person we were before having faith in Christ. Or maybe things don’t go as you expected in your post-resurrected life. There are still disappointments, rejections, illnesses, losses that come even as a believer in the risen Lord. And it is in these times of frustrations and setbacks a person can throw up their hands and say, “You know what, this isn’t getting me anywhere, I am going back to living life my way. I am going back to fishing.” It seems reasonable. The common justification for this reversal is, at least I was in control before I came to faith.

But this is the real kicker. You were never in control. You were never able to make that old life work. It was never meaningful, it never fulfilled your desires.

What happened to Peter and the disciples is the perfect example of what going back to your old life looks like.

THEY COUGHT NO FISH!

The old life gave them nothing. The same can be said for us as well. Going back to the old sins, the old patterns, the old ways nets you nothing. Only the same emptiness that we are so accustomed to. Why? Because Jesus said, “Without me you can do nothing.”

Jesus met them in their failure once again, and provided once again. And then he invited them to sit with him. To have a meal with him. This happens every time we go to Mass and receive Jesus in the Holy Eucharist. We receive his love, his mercy, and his graces at the altar of the Lord. And then our cup runneth over.

The one thing that I wish Jeff Cavin would have mentioned, and the reason I wanted to post this content, is the sacrament of reconciliation. Jesus had restored Peter. He asked, “Do you love me?” (confession) and then told him to feed my lambs (absolution). And thus set Peter off as the first Pope of the Holy Catholic Church. If you have found yourself drifting back into your old ways, your old life, take it to confession. Absolved of your sins, you can get right back in the thick of it. Freed and forgiven, in a state of grace, you can begin again. Side by side with Jesus to do his will and to be a beloved son or daughter of Christ.

Without me, you can do nothing.

Jesus meets us in the aftermath of our failure.

To Jesus through Mary,

Rich

This week is Holy Week, a very special time in the liturgical year for Catholics. In this episode I walk us from Palm Sunday to the Triduum. Jesus Christ became man and suffered and died as a holy sacrifice out of love for you for the forgiveness of your sins. Putting as much focus and purpose on this Holy Week will make the resurrection and your Easter celebration that much more meaningful!

Watch on YouTube or listen on Spotify or Apple Podcast!

He challenges us to look interiorly to discover which of these idols bring us the greatest temptations. At first glance I quickly accused myself of Pleasure. The material things of this world, entertainment, delicious comfort food, drink. I figured that was my number one as I don’t consider myself someone who cares much what others think of me (Honor), don’t find exhilaration from wielding power over others, nor chase money for social status. But after reading Father Hicks explanations of these idols, I found a deeper wound in all of these.

To begin with, Power is rooted in control. It can be controlling people, it could be controlling situations, or controlling outcomes. We can imagine that if we have enough power, everything will go as we plan them. Everything will be fine. This is the opposite of the beatitude of meekness. Father states, “It is an unfortunate word in English, because meekness does not mean weakness. The virtue being described is the mean in anger—not wimpiness, not aggressiveness, but a properly controlled anger.”

Secondly, Money is not just chasing after it to gain material things, influence or power. The idol of money comes also from the security one puts into having enough money. One could imagine that, if I have enough money, nothing bad can happen to me. Or at least, when bad things happen, I will have enough money to weather the storm, pay for the health bills. The opposite beatitude is embracing poverty of spirit.

Thirdly, Pleasure is the opposite of the beatitude of hungering and thirsting for righteousness. Instead of a holy thirst, we satiate ourselves with the self-gratification of the things of the world and the things that satisfy the body.

Lastly, the is Honor. This is the opposite of the Beatitude of Blessed are those who mourn. We usually associate mourning with the loss of a loved one, but the Greek term is more closely connected to repentance. Seeking honor comes with a refusal to see oneself as they are and repenting of their sin. We should mourn our sins.

All of these forced me to reframe my view on these four idols and see the true root of this list for me. The root is control. Chasing after power, money and honor are all a temptation for me because I want to control the outcome of my life. When I can not control life, I fall to the temptation of pleasure, thinking as least I can make good with the money, honor or power I have accumulated while failing to control the outcomes of life.

This perspective was very eye opening for me. It may hit you with a completely different result. But the one thing I can take away is this. The devil is craftly. He will tempt you from angles you may not even perceive. This can make you focus on an area in your life that isn’t exactly where the battle is being won or lost. Always look for the root not at the symptoms. It takes purpose. Fight the good fight my friends.

To Jesus through Mary,

Rich

In our fast-paced, distraction-filled world, many men are searching for a path to deeper spirituality and personal growth. In this episode of Catholic Piety on Purpose, we delve into Exodus 90, a transformative program designed to help men confront their spiritual challenges and embrace asceticism as a means to spiritual freedom. Join us as we explore the essence of Exodus 90 and how it can reshape your spiritual journey.

Understanding Exodus 90:

Exodus 90 is not just another men’s Bible study; it’s a structured program focused on asceticism, disciplines, and the journey towards becoming the man God intended you to be. Rich shares his personal experience with Exodus 90, emphasizing that it is about identifying the “pharaohs” in our lives—those habits and attachments that hinder our spiritual growth. The journey requires commitment, but the friendships and accountability formed during this process are invaluable.

The Importance of Your “Why”:

Before embarking on the Exodus 90 journey, it’s crucial to establish your motivation. Why are you participating? Rich highlights that many men are driven by a desire to improve their marriages, parenting, or careers. Understanding your “why” will serve as your anchor during the challenging moments of the program. For example, if your goal is to become a more attentive husband, this desire will help you persevere through the disciplines, even when they feel overwhelming.

Building a Support System:

Exodus 90 emphasizes the importance of community. Rich explains how having a fraternity of men to journey alongside can provide encouragement and accountability. Weekly meetings and phone check-ins allow participants to share their struggles and victories, fostering deep friendships that often last a lifetime. This sense of camaraderie is essential, as it helps individuals feel less isolated in their spiritual quests.

Daily Disciplines:

The core of Exodus 90 lies in its daily disciplines, which include a combination of prayer, ascetic practices, and personal reflection. Rich outlines these disciplines, such as making a holy hour each day and engaging in daily scripture readings, particularly from the book of Exodus. These practices help participants confront their attachments to worldly things and guide them towards spiritual freedom. For instance, dedicating 20 minutes to silent prayer can cultivate a deeper relationship with God, allowing for reflection and connection.

The Role of Asceticism:

Rich clarifies that asceticism is not a daunting concept; it simply means training oneself. Just as athletes train to achieve their goals, spiritual training through ascetic practices can lead to profound personal growth. By denying oneself certain comforts and habits, participants learn to rely more on God and recognize the distractions that keep them from spiritual fulfillment.

Conclusion: Key Takeaways:

Exodus 90 offers a powerful framework for men seeking to deepen their spiritual lives through discipline and community. By establishing a clear “why,” building supportive relationships, and practicing daily disciplines, participants can confront their spiritual challenges and embrace a path to true freedom. As Rich Van Koonen aptly puts it, becoming a better version of oneself ultimately benefits everyone around you.

Introduction: As we approach the joyous celebration of Christmas, it’s a perfect time to reflect on the profound messages found within the Nativity story. In this episode of Catholic Piety on Purpose, we delve into the rich scripture of Luke, drawing connections between the birth of Jesus and deeper spiritual truths that can guide us through Advent and beyond.

Understanding the Significance of Mary and Elizabeth

One of the key moments in the Nativity story is the encounter between Mary and Elizabeth. In Luke 1:39-45, we see Mary visit Elizabeth, who is pregnant with John the Baptist. Elizabeth’s reaction to Mary’s greeting is remarkable; she exclaims, “Blessed are you among women, and blessed is the fruit of your womb.” This moment highlights the special role Mary plays in the story of salvation, and the way Elizabeth recognizes her as the mother of the Lord.

Rich emphasizes how Elizabeth’s question, “And why is this granted to me that the mother of my Lord should come to me?” reflects a deep reverence for Mary’s divine role, a sentiment echoed in the Hail Mary prayer. This connection reminds us that acknowledging Mary does not elevate her above God but rather affirms the divinity of Christ, as the Marian dogmas are rooted in defending the truth of Jesus’s nature as both fully God and fully man.

Parallels to the Old Covenant

There are fascinating parallels between Mary and the Ark of the Covenant. He points out that just as the Ark once held the presence of God, Mary carries Jesus within her. This connection is enriched by referencing 2 Samuel 6, where King David expresses awe at the Ark’s presence, saying, “How can the Ark of the Lord come to me?” Elizabeth echoes this sentiment when she welcomes Mary into her home.

Moreover, the Bible highlights how both the Ark and Mary share three significant aspects: the Ark contained the manna, the tablets of the Ten Commandments, and Aaron’s rod, while Mary carried the true bread from heaven (Jesus), the Word made flesh, and our high priest. This profound imagery reminds us of the continuity between the Old and New Testaments and the fulfillment of God’s promises through Jesus.

Celebrating the Season

Christmas is not just a single day but a season beginning on December 25th. The 12 days following Christmas invite us to celebrate the incarnation and reflect on God’s incredible love for humanity. I encourage you to embrace this time with joy, recognizing the gift of salvation through Jesus Christ.

Conclusion: Key Takeaways

The Nativity story offers rich spiritual lessons that can deepen our faith and understanding during this Advent season. By reflecting on the roles of Mary and Elizabeth, we can appreciate the miraculous nature of Jesus’s birth and the fulfillment of God’s promises. As we celebrate Christmas, let us remember that this joyous season is an invitation to renew our faith and embrace the gift of salvation. May we carry the light of Christ into the world, sharing His love with those around us.

Introduction:

As we navigate the busy season of Advent, it’s essential to reflect on the profound lessons from the lives of the Holy Family. In this episode of Catholic Piety on Purpose, host Rich Van Koonen delves into the inspiring narrative of St. Joseph, highlighting his unwavering faith and the courage it took to embrace his divine calling.

Understanding St. Joseph’s Role:

St. Joseph, often referred to as a model of righteousness and virtue, holds numerous titles that reflect his character and mission. From Joseph the Most Just to Patron of the Universal Church, each title reveals a facet of his remarkable life. Rich emphasizes how these titles, including St. Joseph the Worker, resonate personally with him as he navigates his responsibilities as an adopted father. St. Joseph’s role as the protector of the Holy Family serves as a powerful reminder of the importance of steadfastness and moral integrity.

The Fiat of Joseph:

While much is often said about Mary’s fiat—the moment she accepted the angel Gabriel’s announcement—Joseph’s response is equally significant yet frequently overlooked. The Gospel reading from Matthew highlights Joseph’s initial turmoil upon discovering Mary’s pregnancy. Faced with the potential shame and societal repercussions, Joseph considered quietly divorcing Mary. However, his encounter with the angel changed everything. The angel instructed him not to fear and to take Mary as his wife, leading Joseph to a profound moment of surrender and faith. This act of saying “yes” illustrates the essence of true discipleship—listening for God’s voice and responding with courage.

Listening to God’s Will:

Rich reflects on how we often seek God’s will in our lives, whether in personal, professional, or spiritual matters. Just as Joseph was called to embrace a daunting path, we too must cultivate the courage to say “yes” to God. Rich shares a personal anecdote about his own journey toward becoming a deacon, highlighting the importance of being open to God’s signs and responding affirmatively, even when the path may seem challenging.

The Rewards of Faith:

The story of St. Joseph teaches us that saying yes to God can open doors to profound opportunities for service and sacrifice. Joseph’s journey did not end with a single act of obedience; instead, it led to a lifetime of challenges and blessings as part of the Holy Family. Rich encourages listeners to reflect on their own lives during this Advent season and consider what it means to truly embrace their faith.

Conclusion:

As we approach Christmas, let us take inspiration from St. Joseph’s unwavering faith and courage. His example reminds us that genuine faith often calls us to step beyond our comfort zones and embrace God’s will for our lives. This Advent, may we all strive to listen more closely, respond with an open heart, and say yes to the call of God.

Key Takeaways:

1. St. Joseph exemplifies righteousness, courage, and unwavering faith.

2. His response to God’s calling teaches us the importance of saying yes, even amidst uncertainty.

3. The Advent season is an opportunity for reflection and deepening our commitment to God’s will.

Tags: St. Joseph, Advent, Catholic faith, courage, personal growth, spiritual journey, discipleship.

If you’re serious about forming yourself as an intentional Catholic who pursues holiness through piety and asceticism, the Ember Days offer a powerful opportunity for spiritual transformation right here in the midst of Advent.

Welcome to another episode of Catholic Piety on Purpose

I am your host, Rich Van Koughnett and this is the show that is in the business of forming intentional Catholics who pursue holiness through piety, asceticism, & virtuous habits to transform our spiritual lives, work, & leadership.

SECTION 1: WHAT ARE EMBER DAYS?

The term “Ember Days” comes from the Latin quatuor tempora, meaning “four seasons.” These are twelve days spread throughout the year—three days at the beginning of each season—specifically the Wednesday, Friday, and Saturday following four feast days.

According to the Catholic Encyclopedia, these days were instituted to thank God for the gifts of nature, to teach us to use them in moderation, and to assist those in need. They’re essentially “mini-Lents” that sanctify the entire liturgical year, not just the springtime season of preparation.

The four sets of Ember Days are easy to remember with this rhyme: “Lenty, Penty, Crucy, Lucy”—that’s:

• Spring: After Ash Wednesday (Lent)

• Summer: After Pentecost Sunday

• Fall: After the Exaltation of the Holy Cross (September 14)

• Winter: After the Feast of St. Lucy (December 13)

For 2025, that means the Winter Ember Days are December 17, 19, and 20.

SECTION 2: THE ANCIENT ORIGINS

The roots of Ember Days stretch back to both Jewish and pagan traditions that the early Church wisely sanctified and transformed. The Book of Zechariah describes the Jewish practice of fasting four times a year. Meanwhile, ancient Romans held religious ceremonies at the beginning of seeding and harvesting times—in June for a bountiful harvest, in September for a rich vintage, and in December for seeding.

The Church, in her wisdom, took these natural human impulses to mark the seasons and give thanks for creation, and redirected them toward the one true God.

By the third century, the Church in Rome had established fasts in June, September, and December. Pope Callistus in the early third century formalized these practices, though as St. Leo the Great noted in the fifth century, Ember Day fasts stem from Old Testament and Apostolic tradition.

Pope Gelasius I in the late fifth century was pivotal in the development of Ember Days. He spoke of all four seasonal observances and permitted the conferring of priesthood and deaconship on Ember Saturdays, which were formerly given only at Easter. This connection between Ember Days and Holy Orders would become one of their defining characteristics.

Pope Gregory VII in the eleventh century definitively arranged and prescribed Ember Days for the entire Church, making them a cornerstone of Catholic piety for nearly a millennium.

From Rome, the practice spread throughout Christendom. St. Augustine brought it to England. The Carolingian rulers carried it to Gaul and Germany. Spain adopted it with the Roman Liturgy in the eleventh century. St. Charles Borromeo introduced it to Milan. The practice became universal in the Western Church—though interestingly, the Eastern Churches never adopted it.

SECTION 3: WHY WINTER EMBER DAYS ARE SPECIAL

Each season’s Ember Days has a particular agricultural focus connected to the sacramental life of the Church. The Winter Ember Days, falling in Advent just before Christmas, focus on olives and olive oil.

Why olives? Because olive oil is used in the various anointings for the Sacraments—Baptism, Confirmation, Ordination, and Anointing of the Sick. As we prepare for the birth of Christ at Christmas, we give thanks for the oils that will anoint new Christians throughout the coming year.

This isn’t merely symbolic. The winter harvest of olives in Mediterranean climates provided the oil that would literally be blessed by bishops and used by priests in administering the sacraments. Our spiritual lives depend on these material gifts from God’s creation, rightly ordered and consecrated.

The Winter Ember Days also fall within Advent, making them a natural intensification of our Advent preparation. Even as winter begins, Christmas is a time of extraordinary abundance—but before we feast, we fast. Before we celebrate, we prepare through self-denial.

SECTION 4: THE THREE DAYS AND THEIR MEANING

Why specifically Wednesday, Friday, and Saturday? Each day has profound spiritual significance rooted in the Passion of Christ:

Wednesday was chosen because it was traditionally thought that Judas made his arrangements with the Pharisees to betray Jesus on a Wednesday—which is why Wednesday of Holy Week is called “Spy Wednesday.” On Ember Wednesday, we do penance remembering betrayal and the need for faithfulness.

Friday, of course, is the day Our Lord died on the Cross for our sins. Friday has always been the Church’s traditional day of penance and abstinence, commemorating Christ’s ultimate sacrifice. Ember Friday calls us to unite our small sacrifices with His great one.

Saturday was the day Jesus lay in the tomb—His friends were denied even the consolation of seeing His Body. Saturday is a day of waiting, of vigil, of preparation for the resurrection that will come on Sunday. Every Ember Saturday anticipates the “little Easter” of Sunday’s celebration of the Resurrection.

Together, these three days form a weekly Paschal pattern—betrayal, death, and burial—leading us to Sunday’s joy. This is why the Church calls Ember Days “mini-Lents.”

SECTION 5: THE SPIRITUAL PURPOSES

The Ember Days serve multiple interconnected spiritual purposes, each essential for our growth in holiness:

First: Thanksgiving for God’s Creation

The Ember Days focus our attention on the good things of God’s creation. In our modern urban lives, we’re disconnected from the earth and from the reality that our food, our fuel, even our sacramental materials come from God’s providential ordering of nature. The Ember Days force us to stop and recognize our dependence on God’s gifts.

Second: The Discipline of Moderation

But here’s the paradox: Sometimes we don’t appreciate what we take for granted. Voluntarily depriving ourselves of otherwise legitimate things teaches us to open our eyes and value those good things. By fasting from what is good, we learn gratitude. By saying “no” to legitimate pleasures, we learn to say “yes” more fully when the fast is complete.

As G.K. Chesterton wisely quipped, “We should thank God for beer and burgundy by not drinking too much of them.” The Ember Days teach us this spiritual discipline of moderation.

Third: Assistance to the Needy

The Church has always connected thanksgiving with almsgiving. The Ember Days are excellent opportunities to support the needy. When we fast, we save money on food. When we deny ourselves comforts, we have more to give. True gratitude for God’s gifts naturally leads us to share them.

Fourth: Prayer for Vocations

For centuries, Ember Days were times for ordinations, and the faithful would pray for vocations. Men were regularly ordained to the priesthood on Ember Saturdays. The laity would pray for these new priests and ask God to send good shepherds to His Church.

Even though ordinations are no longer restricted to Ember Days, in this day and age when priests are stretched thin yet called to heroically witness to the Gospel, they truly do need our prayers. The Ember Days remain a powerful time to pray for vocations to the priesthood and religious life.

Fifth: Spiritual Preparation Through Fasting

Perhaps most importantly for our personal sanctification, fasting unlocks deeper prayer. St. John Vianney taught: “If you take a very clean and very dry sponge, and soak it in water, it will be filled to overflowing; but if it is not dry and clean, it will take up nothing. In like manner, when the heart is not free and disengaged from the things of the earth, it is in vain that we steep it in prayer; it will absorb nothing.”

Fasting dries out the sponge of our souls, making us receptive to God’s grace.

SECTION 6: HOW TO OBSERVE THE WINTER EMBER DAYS

Now, here’s what you need to know about actually practicing the Ember Days. Since 1966, when Pope Paul VI reformed the Church’s fasting laws, Ember Days are no longer obligatory. However, they remain highly recommended, and many faithful Catholics are rediscovering their spiritual power.

The Traditional Fasting Rules:

Before 1966, the rules were clear and demanding:

Ember Wednesday and Saturday:

• Fasting: One full meal (usually at midday), plus two smaller meals that together don’t equal another full meal

• Partial abstinence: Meat was allowed at the principal meal only

Ember Friday:

• Fasting: Same as above

• Full abstinence: No meat at all

Now, these are commended but not required. You’re free to adapt them to your circumstances, but here are some practical approaches:

Full Traditional Observance:

Follow the traditional fast and abstinence rules for all three days. This is the most robust practice for those who are able and not exempt (pregnant women, nursing mothers, those with health conditions, etc.).

Simplified Fast:

Traditionally, the fasting associated with Ember Days consisted of not snacking between meals. At all. No snacks. You eat your regular meals at the normal time, but nothing at all in between. This might be more accessible while still maintaining the spirit of self-denial.

Modified Abstinence:

If you can’t do a full fast, consider:

• Giving up desserts and sweets

• Abstaining from alcohol

• Skipping one meal

• Eating more simply (no elaborate or expensive foods)

• Giving up coffee or other beverages you enjoy

Other Forms of Penance:

If fasting is truly impossible for you, consider:

• Abstaining from screens or entertainment

• Extra time in prayer or Scripture reading

• Works of mercy or service

• Giving up a favorite activity or comfort

The Liturgy:

If you have access to the Traditional Latin Mass, Catholics should make a special point to assist at Mass on Wednesday, Friday, and Saturday of this week. The Ember Day Masses contain special readings—three lessons on Wednesday, and six or seven on Saturday—that are rich in promises of God’s blessings for those who serve Him.

Even in the Ordinary Form, try to attend daily Mass on the Ember Days if possible.

Prayer Intentions:

Focus your prayers on:

• Thanksgiving for God’s material blessings

• Vocations to the priesthood and religious life

• The needs of the poor

• Personal conversion and growth in virtue

• The sanctification of the season and right use of creation

Almsgiving:

Plan to give generously during the Ember Days. Calculate what you save by fasting and give it to those in need. Support seminarians, religious orders, or charities that serve the poor.

SECTION 7: OBJECTIONS AND ENCOURAGEMENTS

Some might ask: “Why should I observe these days when the Church no longer requires it?”

The answer is simple: Because you’re not pursuing the bare minimum. You’re not asking “What’s the least I can do to avoid sin?” You’re asking “How can I grow in holiness? How can I transform my spiritual life through piety, asceticism, and virtuous habits?”

The Church removed the obligation for pastoral reasons—to avoid overwhelming people and to allow flexibility. But the 1966 Pastoral Statement from the US Bishops made clear: the devout would continue to “find greater Christian joy” in the Church’s liturgical feasts if the faithful continued to embrace these practices.

Think about it: We now have only two obligatory fast days in the entire year—Ash Wednesday and Good Friday. Just two days. Is it any wonder that many Catholics struggle with self-discipline, with moderating their appetites, with ordering their desires toward God?

When the Church relaxed the requirements for fasting in the late 1960s, it was hoped that Catholics would still voluntarily fast and make acts of penance throughout the year at their own initiative, but we’ve instead all but forgotten the value of such self-denial.

Our Lord Himself modeled fasting. Before beginning His public ministry, He fasted for forty days in the desert. When His disciples couldn’t cast out a demon, He told them, “This kind can only come out through prayer and fasting.” Jesus clearly expected His followers to fast—not as a burden, but as a privilege and a path to spiritual power.

SECTION 8: THE BIGGER PICTURE

The recovery of Ember Days is part of something larger: the rediscovery of the Church’s full liturgical and ascetical tradition.

For centuries, Catholics lived by a rhythm of fast and feast. Lent prepared for Easter. Advent prepared for Christmas. Fridays commemorated the Passion. Vigils preceded great feasts. Ember Days marked the seasons. This rhythm formed souls. It taught self-control. It connected the spiritual and material. It sanctified time itself.

When we lost most of these practices, we didn’t just lose external rules. We lost formation. We lost a spiritual framework that had shaped saints for millennia.

Observing these days of penance throughout the liturgical year becomes a way of marking time on our pilgrimage through this life. The Ember Days aren’t just about individual acts of fasting—they’re about entering into the Church’s ancient wisdom for forming intentional Catholics who pursue holiness.

Remember: We are broken, fallen human beings in need of God’s grace. It is necessary for us to open our hearts, to put forward some effort for ongoing conversion at times other than just the springtime fast of Lent.

The Ember Days give us that opportunity four times a year. They anchor us in the rhythms of creation and grace. They connect our bodies and souls. They form us in the virtues of temperance, gratitude, and charity.

SECTION 9: PRACTICAL FINAL STEPS

So here’s what I want you to do:

This Week: Mark your calendar for the Winter Ember Days: December 18, 20, and 21—Wednesday, Friday, and Saturday.

Decide Your Practice: Choose how you’ll observe them. Be realistic but also be ambitious. Don’t choose the absolute minimum, but don’t set yourself up for failure either.

Prepare Spiritually: Go to Confession before the Ember Days if you can. Start with a clean soul.

Plan Practically:

• If you’re fasting, plan simple meals ahead of time

• Remove temptations from your environment

• Tell your household what you’re doing so they can support you

• Set reminders to pray at specific times

• Choose which charitable donation you’ll make

Pray for Vocations: Make this a central intention. Our Church desperately needs holy priests. Your sacrifice and prayer matter.

Attend Mass: Go to daily Mass on the Ember Days if at all possible.

Closing

Brothers and sisters, the Winter Ember Days are this week. Right now. In the midst of our Advent preparation, the Church’s ancient tradition calls us to intensify our fasting, deepen our prayer, and increase our charity.

This isn’t about legalism. It’s about formation. It’s about becoming the intentional Catholics we’re called to be—men and women who don’t just drift through life, but who actively pursue holiness through piety, asceticism, and virtuous habits.

The saints knew something we’ve forgotten: that regular, voluntary self-denial is essential for spiritual growth. That fasting opens the soul to God. That gratitude requires sacrifice. That the path to Easter joy runs through Lenten discipline.

The Winter Ember Days give us that path. They give us an opportunity to recover something precious that the modern Church has largely forgotten.

Will you join me in observing them this week? Will you fast? Will you pray? Will you give?

Remember the words of St. Thomas Aquinas on why we fast: First, to bridle the lusts of the flesh. Second, to free our minds to contemplate heavenly things. Third, to make satisfaction for sin.

These three days—December 18, 20, and 21—can change you if you let them. They can be the beginning of a new rhythm in your spiritual life, a rediscovery of the Church’s wisdom, a step forward in your journey toward holiness.

So let’s do this together. Let’s recover the Ember Days. Let’s sanctify this Advent. Let’s prepare our hearts for Christmas not just with sentiment and shopping, but with fasting, prayer, and almsgiving—the tried and true practices that have formed saints for two thousand years.

God bless you. I’ll be fasting and praying with you this week.

These words from St. Benedict of Nursia cut through the chaos of our modern world like a sword. We’re drowning in notifications, endless tasks, competing priorities. We feel pulled in a thousand directions, and our prayer life suffers because of it.

But what if the solution isn’t doing less—but ordering what we do? What if the key to both productivity and holiness is the same ancient rhythm that built Western civilization?

Today, we’re exploring St. Benedict’s revolutionary insight: Ora et labora—pray and work—are not two separate tasks, but one unified rhythm of holiness.

Welcome to another episode of Catholic Piety on Purpose

I am your host, Rich Van Koughnett and this is the show that is in the business of forming intentional Catholics who pursue holiness through piety, asceticism, & virtuous habits to transform our spiritual lives, work, & leadership.

WHO WAS ST. BENEDICT?

Before we dive in, who was this man?

St. Benedict of Nursia, born around 480 AD, is known as the Father of Western Monasticism. He lived during the collapse of the Roman Empire—a time of absolute chaos, violence, and social breakdown. Sound familiar?

Benedict fled the corruption of Rome to live as a hermit in a cave at Subiaco. But others were drawn to his holiness, and he eventually founded twelve monasteries. His masterwork, the Rule of St. Benedict, written around 540 AD, became the foundation for monastic life throughout Europe.

But here’s what’s crucial: Benedict wasn’t just creating a manual for monks. He was preserving civilization itself. Benedictine monasteries became centers of learning, agriculture, hospitality, and prayer. They copied manuscripts, developed new farming techniques, cared for the sick, and maintained the rhythms of the liturgy when the world around them was falling apart.

Benedict understood something profound: order in the external life creates space for order in the interior life. And order in the interior life transforms everything we touch.

THE PRINCIPLE: ONE RHYTHM, NOT TWO TASKS

Let’s break down this quote: “Ora et labora—pray and work—are not two tasks, but one rhythm of holiness.”

Most of us live fragmented lives. We have our “prayer time” and then our “work time.” We pray in the morning, and then we enter the “real world” where God feels distant. We treat prayer as something we do before or after our actual life happens.

Benedict is telling us this is a false division.

The Benedictine insight is that prayer and work should flow from the same source: the will of God. When we order our day properly, our work becomes prayer and our prayer fuels our work. They’re not competing demands on our time—they’re two expressions of the same love.

This is why the Benedictine motto is Ora et labora—not Ora, then labora. The conjunction “and” matters. It’s simultaneous, integrated, holistic.

The Catechism of the Catholic Church teaches us that “prayer and Christian life are inseparable” (CCC 2745). Our entire life is meant to become a prayer, an offering to God.

ORDER IN THE LITURGY

Now, where do we see this principle most perfectly? In the Holy Mass.

The Mass is not chaotic or random. Every single element is ordered with intention. Let’s look at just a few examples:

The Introductory Rites: We begin with the Sign of the Cross, the Penitential Act, the Gloria, and the Collect. This order matters. We first acknowledge who God is, then acknowledge our sinfulness, then give glory to God, and finally make our petition. We can’t skip to the end. We have to walk through the order.

The Liturgy of the Word: First reading, Responsorial Psalm, second reading, Gospel Acclamation, Gospel. We move from Old Testament to New, from preparation to proclamation. We stand for the Gospel because we’re preparing our bodies and souls to encounter Christ directly in His words.

The Liturgy of the Eucharist: Preparation of gifts, Eucharistic Prayer, Communion Rite. Offering, consecration, reception. We don’t just skip to receiving Christ. We prepare, we participate in the sacrifice, and then we receive.

This order isn’t arbitrary. Each element prepares us for the next. The structure creates space for the supernatural to break into our lives.

What happens when parishes abandon this order? When we make the Mass “creative” or “casual”? We actually make it harder for people to encounter God because we’ve removed the structure that guides them into His presence.

The same is true in our daily lives.

ORDER IN BUSINESS & WORK

Let’s get practical. How does Benedictine order increase productivity in our work?

Benedict structured the monastic day around the Liturgy of the Hours—seven times of prayer throughout the day. But between those prayers? Work. Serious, productive, skilled work.

Here’s what Benedictine order in business looks like:

1. Begin with Prayer Don’t check your phone first thing in the morning. Don’t open your email before you open your Bible. Start your workday with a morning offering. This isn’t just spiritual—it reorients your entire mindset. You’re now working for Christ, not just for yourself.

2. Time-Blocking Based on Priority Benedict assigned specific times for specific activities. He knew that if you don’t decide what happens when, someone else will decide for you. Block out time for your most important work. Protect it like you protect time for family dinner or Sunday Mass.

3. Single-Tasking, Not Multi-Tasking When the monks prayed, they prayed. When they worked, they worked. They didn’t pray while scrolling their phones. Do one thing at a time with full attention. This is actually faster than multi-tasking, and it sanctifies the work.

4. Regular Intervals of Rest Benedict didn’t create a system of constant work. He built in breaks, meals, and transitions. Your productivity plummets when you never rest. Work in focused intervals, then step away. Take a walk. Pray a decade of the Rosary. Then return.

5. End with Examination Benedict ended the day with Compline, the night prayer. End your workday with a brief examen. What went well? Where did I fall short? What do I need to do differently tomorrow?

When you structure your work this way, you accomplish more in less time—and you’re less anxious while doing it.

ORDER IN SPIRITUAL LIFE

Now, how does this order grow your spiritual life?

The spiritual life withers without structure. We’ve all experienced this. We have great intentions to pray, but without a plan, we don’t pray. We want to read Scripture, but we never quite get around to it.

Here’s how Benedictine order transforms your spiritual life:

1. Create a Rule of Life Benedict didn’t leave prayer to chance. He created a rule. You need one too. Decide: What time will I pray each day? How long? What will I pray? Morning prayer, Rosary, spiritual reading, examination of conscience—put these on your calendar like appointments.

2. Liturgy of the Hours If you really want to pray with the Church, pray the Liturgy of the Hours. Start small—maybe just Morning Prayer and Evening Prayer. This ancient practice connects you to centuries of Catholics praying the same prayers at the same time. It orders your entire day around prayer.

3. Sanctify Transitions Benedict used small prayers and rituals to transition between activities. When you finish one task and begin another, say a brief prayer. “Jesus, I trust in You.” “Sacred Heart of Jesus, I place my trust in Thee.” This keeps you anchored in God’s presence throughout the day.

4. Weekly Rhythm of Confession and Mass Don’t just go to Mass on Sunday. Make Sunday Mass the center of your week. Plan Saturday evening so Sunday can be sacred. Go to Confession regularly—first Saturday, first Friday, whatever works. This creates a rhythm of grace.

5. Annual Retreats Benedict’s monks took time for extended prayer. You need this too. Plan at least one annual retreat. Block it out now. Your soul needs intensive time with God just like your body needs sleep.

Here’s the key insight: when you order your spiritual life this way, prayer stops feeling like one more obligation. It becomes the foundation that makes everything else possible.

THE FRUIT: PEACE

Benedict promises us something: “Order your day, and your soul will find peace.”

Not happiness. Not comfort. Peace.

Peace is different. Peace is the deep settledness of soul that comes from knowing you’re exactly where God wants you to be, doing exactly what God wants you to do.

The world can’t give you this peace. A bigger salary won’t give it to you. A better job won’t give it to you. Even achieving all your goals won’t give it to you.

Peace comes from surrender to God’s will and ordering your life around His purposes.

When your day has order, you’re not constantly anxious about what you’re forgetting or whether you’re wasting time. You’ve already decided. You’ve already committed. Now you simply live it.

St. John Paul II said: “It is Jesus that you seek when you dream of happiness; He is waiting for you when nothing else you find satisfies you.”

Order in your day creates space for Jesus. And Jesus gives peace.

CLOSING CHALLENGE

So here’s my challenge to you this week:

First: Create a simple rule of life. Write down three specific times you’ll pray each day and what you’ll pray.

Second: Order your workday. Pick your three most important tasks for tomorrow and block out specific times to do them. No distractions during those blocks.

Third: Attend one extra Mass this week beyond Sunday. Go to a daily Mass. Experience the order of the liturgy in the middle of your busy week.

Start small. Benedict’s Rule is famous for being moderate and sustainable. He says the monastery should be organized “so that the strong have something to yearn for and the weak nothing to run from.”

You don’t have to become a monk. But you do need to order your life if you want to find peace.

Remember: Ora et labora. Pray and work. One rhythm. One life. One offering to God.

St. Benedict of Nursia, pray for us.

If this resonated with you, let me know in the comments what one change you’re going to make this week. And if you haven’t already, subscribe so we can continue pursuing holiness together through intentional Catholic living.

Until next time: order your day, and may your soul find peace.

OPENING

Did you know that the Catholic New Year is upon us? That’s right—the Liturgical Year doesn’t start on January 1st. It begins with the First Sunday of Advent. And today, we’re diving deep into what this sacred season is all about and how you can live it with intentionality.

INTRO

Welcome to Catholic Piety on Purpose—the show dedicated to forming intentional Catholics who pursue holiness through piety, asceticism, and virtuous habits to transform our spiritual lives, work, and leadership.

My name is Rich Van Koughnett and you can follow me on X, Instagram and Substack @pietyonpurpose

WHAT IS ADVENT?

So, what exactly is Advent?

The word “Advent” comes from the Latin adventus, meaning “arrival.” It’s a four-week liturgical season of preparation leading up to Christmas. But here’s what makes it so powerful—Advent has a dual focus.

First, we’re preparing to celebrate Jesus’s birth, which happened over 2,000 years ago in Bethlehem. But second, we’re also reflecting on His promised second coming—when Christ will return in glory at the end of time.

This isn’t just about getting ready for presents and holiday parties. Advent calls us to spiritual preparation, to look at salvation history, and to ready our hearts for the coming of Christ.

THE FOUR THEMES OF ADVENT

The Advent wreath beautifully illustrates the four key themes of this season. Each Sunday, we light a new candle:

Week 1 - HOPE: The Prophecy Candle reminds us of the prophets who foretold Christ’s coming.

Week 2 - PEACE: The Bethlehem Candle points us to the Prince of Peace born in that humble town.

Week 3 - JOY: The Shepherd’s Candle (the rose-colored one!) celebrates Gaudete Sunday—a day of rejoicing because Christmas is near.

Week 4 - LOVE: The Angel’s Candle reminds us of God’s love breaking into our world through the Incarnation.

These themes should shape our hearts throughout Advent.

THE O ANTIPHONS

From December 17th through December 24th, something beautiful happens in the Church’s prayer life—the O Antiphons.

These are ancient, magnificent titles for the Messiah, recited or chanted during Vespers (Evening Prayer) and at Mass. They build intense anticipation for Christmas:

• O Wisdom

• O Lord

• O Root of Jesse

• O Key of David

• O Radiant Dawn

• O King of Nations

• O Emmanuel

Each one reveals something profound about who Christ is and what He came to do. I highly encourage you to pray with these during the final week of Advent.

THE PENITENTIAL CHARACTER OF ADVENT

Now, you might be surprised to learn that Advent is actually a penitential season—similar in spirit to Lent, though not as severe.

The liturgical color for Advent is violet, or purple, which you’ll see on vestments and altar cloths throughout these four weeks. This color symbolizes preparation, penance, and anticipation.

The season has a serious and hopeful tone. It’s a time for spiritual preparation, prayer, and acts of charity—preparing our souls to receive Christ.

Restrictions During Advent

The Church takes this season seriously, and there are some traditional restrictions:

• Nuptial blessings at weddings are not permitted during Advent

• Funerals cannot be celebrated on Sundays, the Vigil of the Nativity, or the Feast of the Immaculate Conception

• Fast and abstinence are observed on December 24th, the Vigil of the Nativity

• Ember Days fall within the second full week of Advent and are days of fast and partial abstinence

FASTING AND ABSTINENCE

Let’s talk about fasting and abstinence during Advent.

Historically, Catholics observed strict fasting during this season—sometimes spanning 40 days from St. Martin’s Day on November 15th. While that’s not required today, the Church still encourages penitential practices.

Traditional Practices:

Abstinence: Abstain from meat on all Fridays of Advent. Some traditions also encourage abstinence on Wednesdays.

Fasting: While not universally mandated today, many devout Catholics voluntarily fast on:

• Ember Days (Wednesday, Friday, and Saturday of the second or third week of Advent)

• The Vigil of the Immaculate Conception (December 7th, if observed as a fast day)

• Christmas Eve (December 24th)

Voluntary Penances: This is where you can get creative. Embrace small sacrifices like:

• Giving up favorite foods or specific drinks

• Limiting screen time or social media use

• Creating space for God through intentional simplicity

These “little” sacrifices help us focus on what truly matters.

PRAYER AND SPIRITUAL DISCIPLINE

Intensifying your prayer life is the primary means of spiritual preparation during Advent. Here are some concrete practices:

Daily Prayer

Dedicate specific time each day for prayer and reflection. Consider:

• Using an Advent devotional

• Reading the daily Mass readings

• Praying the Rosary, especially the Joyful Mysteries

The Angelus

Pray the Angelus three times a day—morning, noon, and evening—to reflect on the Incarnation of Christ.

The O Antiphons

From December 17th onward, focus on the O Antiphons during evening prayer or at Mass.

Sacrament of Penance

Frequent the Sacrament of Confession during Advent. This spiritual “house cleaning” is vital for making your soul ready for the coming of Christ. Many parishes offer extended confession times or penance services during this season.

Advent Retreat

Participate in an Advent retreat or parish penance service to reflect more deeply on the season’s meaning.

ALMSGIVING AND CHARITY

Giving to those less fortunate is a crucial element of the penitential season.

Practical Ideas:

Adopt a Family: Instead of focusing solely on personal gift lists, consider pooling family resources to support a family in need.

The Sacrifice Manger: This popular family tradition involves placing a piece of straw or yarn in the crèche for each good deed or sacrifice performed. By Christmas Day, you’ve created a soft, comfortable bed for Baby Jesus.

Donate: Contribute time or resources to a local food bank, charity organization, or parish outreach program.

Remember—charity isn’t just about money. It’s about giving of yourself.

CULTIVATING AN ATMOSPHERE OF WAITING

One of the most counter-cultural aspects of Advent is learning to wait. We live in a world that starts Christmas in October. But the Church invites us to something different.

Delaying Secular Christmas Celebrations

Gradual Decorating: Consider waiting to put up Christmas decorations, especially the Christmas tree, until Christmas Eve. This helps maintain the penitential spirit of waiting.

Silence and Quiet: Limit festive music—those secular Christmas carols—until Christmas Day. Instead, focus on traditional Advent hymns like “O Come, O Come, Emmanuel.”

“Lights Out” Tradition: Some families turn off all house lights one evening a week and use only candles or flashlights. This symbolizes the world waiting in darkness for the Light of Christ. It’s a powerful, tangible reminder of what Advent is about.

Closing

Advent can be as holy or as secular as you make it. Have a Merry Pious and Diesel Catholic Advent!!

Rich V.

In 2 Maccabees chapter 6, we read of the martyrdom of Eleazar. The king had sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the Laws of God (Mac. 6:1). The temple was defiled and the Jews were being forced to partake in pagan idolatry. Eleazar was a man advanced in age and nobility. When it was his moment of persecution, he acted with courage and resolve. As he was being forced to eat swine we read,

“But he, welcoming death with honor rather than life with pollution, went up to the rack of his own accord, spitting out the flesh, as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.”

There is so much we can learn about being pious on purpose in this one moment of scripture. Not only did he refuse to defile the commands of the Lord by eating the swine, he made a decision to go to the rack willingly. Notice it says the rack is where men ought to go, for what? For having COURAGE to stand up for what is right in God’s eyes. Not even for the natural love of life did he waiver.

Then the temptation to waiver would get even stronger. The men in charge looked favorably on him as, due to his character and friendship they had with him, devised a plan whereby Eleazar could eat meat that was lawful for him to give the appearance to the king that he was complying, while not actually defiling the Law of God. But even this he refused making what scripture called a “High Resolve” and declared, “take me quickly to hades.” His reasoning was that he had lived an excellent life and his dignity and faith was more worthy than more time on this earth. He also states the importance of the fact that the youth are watching. Would he show them that after 90 years of serving the Lord and being an example, he would throw it all away for just a few more years of life? He would not disgrace his old age. He may be able to avoid the punishment of men by pretending to eat the swine, but he knew he could not escape the hands of the Almighty. The next thing we read in verse 27 is so very inspiring to us as men desiring to grow in piety and holiness. Eleazar says he ‘manfully’ will give up his life now to show himself worthy of his old age, to leave the young a noble example of how to die a good death, and to nobly revere the holy laws of God. These are 4 attributes we can all incorporate into our character and life:

• Show yourself worthy.

• Leave the young a noble example.

• Die a good death.

• Nobly revere the holy laws of God.

We have so many opportunities in everyday life to perform these traits and actions. Everytime we are tempted to sin, everytime we have an easy way out of responsibility or from doing the right thing, remember these paths to piety.

As Eleazar goes to the rack to be tortured and killed, he sends up a prayer. It is much like that of the New Testament martyrs. Much like Steven, he proclaims these sufferings may be awful and painful, “but in my soul I am glad to suffer these things because I fear Him.” Not man, but God. Do we love Him enough to make the holy choice in our daily interactions? Do we fear Him enough to refrain from sin when the onslaught of temptations come our way? Do we want to come to the end of our days and have shown ourselves worthy, ready to die a good death, having set an example for the future generations of Catholics? It may come down to our Faith in Christ and our revering of His holy laws and His prescribed way of life. We have our whole lives to achieve this. And we can’t say we achieved it, until the very end.