Planned Parenthood surrounded in prayer for over an hour

More than 1,800 faithful participate in March 5 procession

Aaron Lambert

It was a powerful, solemn scene at Planned Parenthood in Stapleton on Saturday morning as Archbishop Samuel J. Aquila led some 1,800 Catholics in a Eucharistic procession seven times around the abortion clinic, essentially surrounding the facility with silent prayer for over an hour.

“It was truly a moment of grace, a moment of blessing, a moment of praying to our Lord that hearts may be changed,” Archbishop Aquila said. “It was wonderful to see how many turned out today.”

The archbishop announced his intention to lead the procession in mid-February, and the response to the event was overwhelmingly positive, said Karna Swanson, the communications director for the archdiocese.

 

IMG_3468

Archbishop Samuel J. Aquila led a Eucharistic Procession around the Planned Parenthood in Stapleton on March 5. It was a solemn moment of silent prayer that drew 1,800 faithful. (Photo by Andrew Wright/Denver Catholic)

“We set up a simple website with a no-nonsense invitation for people to come and pray with the archbishop, and immediately we were hearing from people just thanking the archbishop for doing this,” Swanson said.

“No shouting or arguing,” the Archdiocese of Denver website stated in describing the event. “Only prayerful witness to the love and mercy of God.”

IMG_3427

Fitting 1,800 people onto the sidewalk of a city block was a logistical challenge for the organizers of the March 5 Eucharistic procession around the Planned Parenthood in Stapleton. (Photo by Andrew Wright/Denver Catholic).

To ensure the sacred nature of the Eucharistic procession, the archdiocesan liturgy office set the tone for the event and organized the logistics of the transferring the Eucharist to the site, in addition to providing prayer books for those in attendance.

Before the procession began, Father Scott Bailey addressed the crowd and emphasized the importance of silence. “Silence is an essential part of the procession as we unite our voices with those who have been silenced by abortion,” he said.

 

IMG_3415

A police officer watches over 1,800 faithful participate in the March 5 Eucharistic procession around the Planned Parenthood in Stapleton. (Photo by Andrew Wright/Denver Catholic).

Seminarians from St. John Vianney Theological Seminary led the people in the hymns and prayers each time the procession passed around the building. They also assisted with crowd management.

“We were honestly expecting 500-800 people,” Swanson noted. “Three times that number showed up. This provided a bit of a challenge for us logistically, as 1,800 people don’t exactly fit on the sidewalk of a city block.

“We wanted to make sure everyone who wanted to participate could, but we also didn’t want to give any reason for the police department to shut the event down.”

IMG_3512

Many of the 1,800 faithful at the March 5 Eucharistic procession around the Planned Parenthood in Stapleton were seen praying the rosary as they walked. (Photo by Andrew Wright/Denver Catholic)

Though the procession spilled out into the street, local off-duty police officers were on-hand to ensure that it didn’t impede traffic or cause an inability for cars to enter or leave the facility.

“There was wonderful teamwork on the ground, between the seminarians, the AMDG Cycling group, the police officers, and the participants,” said Swanson. “It was obvious to all that we were just there to pray. And pray we did, nearly everyone in the crowd was holding a rosary in their hands, and small groups throughout the crowd were praying the rosary together. We definitely stormed heaven with our prayers.”

IMG_3423

The AMDG Cycling club volunteered at the March 5 Eucharistic procession to help keep the overflowing crowds from impeding traffic. (Photo by Andrew Wright/Denver Catholic)

Families with young children were well-represented in the crowd, as well as religious sisters. The Nashville Dominicans, the Sisters of Life and the Missionary Sisters of St. Charles Borromeo were all present. Dozens of seminarians were on hand from both of the seminaries of Denver, as well as many members of the clergy.

IMG_3525

The Nashville Dominicans were one of several orders of religious orders that attended the March 5 Eucharistic procession. Others included the Carmelite Sisters of the Sacred Heart of Los Angeles, the Sisters of Life and the Missionary Sisters of St. Charles Borromeo. (Photo by Andrew Wright/Denver Catholic)

The Martinez family from St. Augustine Parish in Brighton was one of many families in attendance. Jaime Martinez, along with his wife, children and parents-in-law, came to the procession to pray as a family for the end of abortion.

“We came here to speak for the unborn children who are getting aborted every single day here, and to pray for those mothers who are thinking about aborting their children so they can think about walking a different path and choosing a different option,” Martinez said.

He added, “It was very touching to see a lot of people join forces to promote the pro-life movement. Hopefully we can see more of this in future.”

IMG_3668

The Martinez family from St. Augustine Parish in Brighton was one of many families in attendance. Jaime Martinez, along with his wife, children and parents-in-law, came to the procession to pray as a family for the end of abortion. (Photo by Andrew Wright/Denver Catholic)

Sam and Amber Bittner came with their two children, Matthew and Evelyn, as well as coordinating “Respect” and “Life” shirts. For the growing family—Amber is expecting their third child—they were there to “bring some joy.”

“We need to bring some joy into the situation, and show that we care, and that we love,” Sam told the Denver Catholic. “And it’s not just ‘you’re wrong.’”

“We came as a witness to our kids,” added Amber. “We wanted to show them that it’s really important to be involved to pray for those who are making the decisions, and also for the babies.”

IMG_3477

Photo by Andrew Wright/Denver Catholic

COMING UP: 500 years later, who was Luther?

Sign up for a digital subscription to Denver Catholic!

Hero, villain, heretic, saint, reformer, corrupter, man of integrity, bombastic glutton. Which image of Luther should we believe? Because Luther primarily sought not to reform abuses in the Church but to reform the Church’s beliefs, Catholics cannot recognize him as a true reformer or a holy man. Nonetheless, it is widely agreed that Luther played a major role in shaping the modern world. With the 500th anniversary of the beginning of the Protestant movement he initiated approaching on October 31st, we have been given a number of new books to assess his legacy.

Paul Hacker, Luther’s Faith: Martin Luther and the Origin of Anthropocentric Religion, preface by Pope Benedict XVI (Emmaus, 2017).

Hacker’s book provides an in-depth, theological analysis of the issue that stands at the heart of the Reformation: Luther’s teaching on salvation by faith alone. Pope Benedict’s preface tells us that the Reformation dispute fundamentally concerned Luther’s “turning away from the center of the Gospel” (xxii). Emmaus released a new edition of Hacker’s book for the anniversary this year. It was published originally in 1970 (in English translation), the fruit of Hacker’s own intense study of Luther’s teaching on faith that led him into the Catholic Church from German Lutheranism.

Catholics agree with Protestants that salvation comes only through faith. The key issue of dispute, which Hacker reveals, is Luther’s subjective emphasis of absolute, personal certainty, which cannot be undermined even by serious sin. Hacker describes Luther’s faith as reflexive, that is turned back on oneself, by emphasizing subjective experience and personal surety more than anything else. He describes how Luther differs from the Catholic position: “Faith is the way to, or the perquisite of, salvation, but Luther makes it coincide with salvation itself. This becomes possible because he has first identified salvation with the consciousness of being saved or the certitude of salvation, and then he equates this consciousness with faith” (71). Hacker shows us how this view of faith negated the Church’s authority, the sacraments, and even the need to love God.

Brad Gregory, Rebel in the Ranks: Martin Luther, the Reformation, and the Conflicts that Continue to Shape Our World (HarperOne, 2017).

For those looking for a more general and accessible book, Brad Gregory gives us a broader narrative of how Luther’s troubled conscience exploded into the crisis that tore Christendom in two. The first section looks at Luther’s own story, tracing step by step his conflict with Church authority. The second section explains how Luther’s teaching spawned a multitude of new sects and divisions, all interpreting the Bible in their own fashion. Greggory explains: “What the early Reformation shows so clearly is that scripture and the Spirt can be interpreted and applied in radically divergent ways. Once the papacy and the Catholic Church are thrown off, there are no shared authorities to adjudicate disagreements” (137). The final section looks at how the Reformation set the tone for the development of a secular culture. Though not intending these consequences, Gregory argues that the Protestant Reformers “led indirectly to a profound diminishing of Christianity’s public influence in Western societies. The religious disagreements and conflicts that followed the Reformation set the stage for religion’s eventual separation from the rest of life” (2).

Eric Metaxas, Martin Luther: The Man Who Rediscovered God and Changed the World (Viking, 2017).

Metaxas, who wrote a monumental biography of Dietrich Bonhoeffer, provides us with a different perspective on Luther. His book seems poised to capture the largest audience for the anniversary this year. While I can’t agree with his view of Luther as a hero of faith, I can appreciate his presentation of a more sympathetic and thorough look at a man who has inspired many Protestant Christians. It is helpful to recognize why Luther is such an important figure for so many people. This book definitely provides many more details on the life of Luther (with over 450 pages). However, I would exercise caution, because it unfortunately also contains many gross misrepresentations of the state of the Church at the time of the Reformation.

For instance, even though Metaxas shows us many ways that Luther encountered the Bible in his early life, he still claims that the Bible and Church had no connection in the early 1500s and that “the study of the Bible per se was simply unheard of” (52). Luther himself was a theology professor and throughout the Middle Ages the Bible was the primary text for teaching theology. Brad Gregory makes clear in his book on Luther that there were even “twenty-two editions of the complete vernacular Bible . . . published in German . . . by 1518” (29). Metaxas presents a false picture of Catholics as ignorant, afraid to pray to Christ, and thinking they must earn their salvation through works. Good historical research could easily dispel these myths, such as the books of Eamon Duffy, but we see Protestants continue to project Luther’s own scruples (hating God and spending six hours in Confession, 47) onto the Church of his time.

Jerome K. Williams, True Reformers: Saints of the Catholic Reformation (Augustine Institute, 2017).

What could have Luther been if he had chosen faithful reform? The answer is a saint. There is no doubt that the Church was in need of serious reform in the 1500s. We have a number of great saints who show us that fidelity to God does not contradict fidelity to His Church. They stood against corruption and initiated deep and abiding reform. The Augustine Institute has release both a book and video series on true reformers, who boldly spoke out against abuses and led to a deeper realization of the truth found in the Bible, read in harmony with the Church. These figures—Teresa of Avila, Thomas More, Ignatius of Loyola, and Charles Borromeo, for instance—continue to inspire us to take up the task of genuine reform today.