Every year, just before or after Christmas, the pope meets with senior members of the Roman Curia for a review of the year just past and a preview of the year ahead. In 1987, John Paul II used the occasion to promote his distinctive Marian theology of the Church, telling the assembled prelates (most of whom quite naturally think of themselves as working at the epicenter of Catholic life) that Mary’s discipleship is a “more…fundamental” reality in the Church than Peter’s authority — although both are essential. One can imagine that some of those present were surprised.
This past December 22, Pope Benedict XVI used the annual papal meeting with the Curia to give his collaborators, and indeed the entire Church, a clear idea of how he understood the past four decades of Catholic life — which has vast implications for how he intends to lead the Church into the future. Why, the Pope asked, had Vatican II (which concluded just forty years ago) had such a difficult reception? Why had a Council intended to give the Church a new birth of evangelical energy on the threshold of a new millennium given rise, instead, to decades of energy-sapping quarrels and power-struggles?
According to the conventional story-line, Vatican II was a battle between (good) “progressives” and (wicked) “conservatives” in which the former won the battle of the Council itself but the latter made a comeback during the (engaging but reactionary) pontificate of John Paul II. Which is, of course, utter nonsense. The radically anti-modern forces at and after Vatican II, identified with the French archbishop Marcel Lefebvre, were and are something of a sideshow. The real struggle at the Council, and ever since, has been between two groups of reformers.
One group of reformers saw the Council as a sharp break with the Catholic past, and particularly with the wholesale rejection of modernity found in the 19th century pontificates of Gregory XVI and Pius IX. A second group of reformers, committed to a renewal of Catholic life that reached back to the sources of Christian self-understanding in the Bible and the first millennium “Fathers” of the Church in order to engage modernity in a distinctively Catholic way, saw Vatican II as the fulfillment of reformist tendencies in the Church that had been underway for decades, rather than as a thorough rupture with the past. The first group of reformers was enthusiastic, even fulsome, in its embrace of contemporary culture; the second group of reformers wanted the Church’s dialogue with the modern world to be a two-way street. The first group seemed largely unconcerned with the self-destructive tendencies in Western culture in the late 1960s; the second group saw this eruption of nihilism and relativism as a cautionary tale, for both the Church and for modernity.
In his December 22 address to the Curia, Pope Benedict underscored his membership in this second group of reformers and his conviction that this school’s interpretation of Vatican II best reflects the intentions of John XXIII in summoning the Council and Paul VI in seeing it through to a successful conclusion. An interpretation of Vatican II according to a model of “discontinuity and rupture,” the Pope said, was an inauthentic, indeed false, reading of Vatican II. The Second Vatican Council, he insisted, was a Council of “reform” in continuity with “the teachings of Jesus [and] the Church of the early martyrs.”
Those who know Joseph Ratzinger — as distinct from the cartoon Ratzinger created by his critics and broadcast through the media — would have expected precisely this thoughtful and careful correction of the conventional storyline. Yet to have him say these things, as pope and at one of the key agenda-defining moments of the Roman Church’s year, was important.
Now, almost nine months into the pontificate, comes the hard part: how will Pope Benedict XVI “translate” his convictions about the intentions and meaning of Vatican II into a reform of the Curia and a reform in the process by which bishops are chosen, so that the Church’s leadership, in Rome and around the world, is committed to authentic reform, not “rupture” and not clerical business-as-usual?
COMING UP: Father and son, deacon and priest: Deacon dads and priest sons share special bond as both serve God’s people
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The bond between a father and son is one of God’s greatest designs; however, when father and son are both called to serve the Church as deacon and priest, that bond takes on a whole new meaning. Just ask these two dads and their sons, all of whom answered the call to serve the people of God at the altar.
Deacon Michael Magee serves at Our Lady of Loreto Parish in Foxfield, while his son Father Matthew Magee has worked as the priest secretary to Archbishop Samuel J. Aquila for the past several years and will soon be moved to a new assignment as parochial vicar at St. Thomas Aquinas Parish in Boulder. Deacon Darrell Nepil serves at Our Lady of Lourdes Parish in Denver, and his son, Father John Nepil, served at several parishes within the archdiocese before his current assignment as a professor at St. John Vianney Theological Seminary.
However different their journeys may have been, all four have something in common; mainly, that far from seeing their vocations as a reward from God, they have received them as an uncommon gift of grace that has blessed their families and individual relationships with each other abundantly, knowing that God acts in different ways to help us all get to Heaven.
Deacon Michael Magee was ordained in May 2009, at the end of Father Matt’s first year of seminary. Little did they know that God would use both of their callings to encourage each other along the journey.
Deacon Michael’s journey began when a man from his parish was ordained a deacon.
“I simply felt like God was calling me to do something more than I was doing at the present time,” he said. “I had been volunteering for a number of different things and was involved in some ministry activities and in the Knights of Columbus. And I thought the idea of being a deacon would be simply another activity for which I could volunteer.”
He didn’t know what it entailed at the time. In fact, he believed it was something a man could simply sign up for. To his surprise, the diaconate was more serious – and it required five years of formation and discernment. Yet he was so drawn to it, that he decided to do it anyway. But as he learned more about the nature of the diaconate during his formation, he became more nervous and unsure about whether God was really calling him to that vocation.
While his doubts remained all the way up to his ordination, Deacon Michael was faithful to his studies, trusting that God would lead him in the right path.
And God did — through the calling of his own son to the priesthood.
Deacon Michael didn’t realize that his son Matthew had paid close attention to his father’s faith journey and had found in it a light that gave him courage to discern the priesthood.
“Seeing my dad, as a father, growing in his relationship with the Lord was really influential for me on my own desire to follow Christ,” said Father Matt. “Looking at his courage to discern his own vocation and follow God’s plan in his life gave me the strength and courage to be open to the same thing in my life… He played a very important role, whether he knew it or not at the time, and whether I knew it or not at the time.”
On the other hand, Father Matt didn’t know that his dad was in turn encouraged by his own response to God’s calling.
“As I went through all those doubts, I watched Matthew’s journey in seminary and listened to how he was dealing with that in his life. And, as he just articulated very well, I also saw those same qualities in him,” Deacon Michael said. “Seeing a young man in his 20s willing to consider following God for the rest of his life also gave me the courage to continue on in my own journey, to see it through.”
God’s way of uplifting them in their vocations through each other’s journey is something they are very grateful for.
This unusual grace impacted Father Matt during his first Mass, when his dad, as deacon, approached him before the Gospel reading and asked for the traditional blessing by calling him “father.”
“It was a really special moment for me. He’s certainly my biological father and raised me. But then there’s something different when we’re at the altar in a clerical capacity — there’s a strange reversal of roles when we’re giving spiritual nourishment to the people — a father asks the new father for the blessing,” he said.
In both of their vocations, Deacon Michael and Father Matt see God’s Providence and the unique plan he has for all of us.
“We all have a vocation, even if it’s something we may not expect,” Deacon Michael concluded. “You may feel anxiety or worry about what it’s going to look like, but trust in God. He will take care of things as he always does.”
A bribe for Heaven
For Deacon Darell and Father John Nepil, the journey was different, but not any less providential.
While he grew up Catholic, Father John wasn’t interested in setting foot on any Church activity during his teenage years. His saving grace was perhaps what many parents have to do to get their teenagers to Church: bribe them.
“His mom and I basically bribed him to go to the Steubenville of the Rockies Conference,” Deacon Darell said with a laugh. “He didn’t want to go, but we’d heard so many good things about it, that we said, ‘We’re going to make this happen, whatever it takes.’”
So the Nepils came up with a creative idea.
“He owed me some money for a uniform that he had needed for a job in the summer. So, I said, ‘Listen, if you go to the Steubenville of the Rockies Conference, I’ll forgive your debt. And he did, he and his brother went. And John especially came back a different boy. He literally was converted with a lightning bolt at that retreat.”
To this day, Father John marks his conversion to Christ from the summer before his senior year in high school when he attended that conference.
As it happens with stories worth telling, the details of how much money he owed his father have varied over the years, and it’s a matter of debate among them, but Father John remembers it was close to $500.
“That’s subject to each one,” Father John said laughingly. “But what matters is that they offered to forgive my debt if I went to this retreat – it was money well spent.”
Besides this important event, Father John said that his dad influenced him in many ways by the simple fact of who he was as a father.
“My dad’s faith and moral character were a rock for me during some difficult teenage years,” he said. “He’s a great example of a man who was always faithful and lived a really outstanding moral life, but then as he deepened in love with Christ, he decided to give of himself in a more profound service.”
Besides his desire to serve and follow God, the seed that would eventually lead Deacon Darell to the diaconate was planted by a coworker, who would also take holy orders: Deacon Joe Donohoe.
“One day he said to me, ‘You should be a deacon.’ And, of course, I laughed at him and said, ‘I don’t have time for that. My life is too busy.’ But it only took him to suggest it for the idea to keep coming back to my head, and God kept nudging me. Eventually I decided I really wanted to do that,” Deacon Darell said.
The ability to share at the altar during the Mass has deepened the natural relationship of father and son and given Deacon Darell and Father John new opportunities to grow closer to God.
One of the most meaningful times came when Deacon Darell had a massive stroke in 2018. While he was in the hospital, Father John was able to visit and celebrate Mass at his bed and pray the rosary with him every day, as he had come back from Rome and was working on his dissertation.
“It was probably the most privileged and intimate time I’ve ever had with my father,” Father John said. “It was an amazing gift that really changed our relationship.”
“I feel like that’s a huge reason why I healed and why I am here today,” Deacon Darell added.
“It’s a real gift to have my dad as a deacon and a brother. It’s a tremendous honor. It’s one of the great joys of my life.” Father John concluded. “That’s really what has bonded our relationship together: the sheer desire to serve Jesus, especially in holy orders.”