Why you can (and should) enroll in the Denver Catholic Biblical School

Seminary Lay Division launches new website and scholarship fund

Whether you’re at the start of your first full-time job, at the top of your career or recently retired, taking some time during the week to dive deeper into your Catholic faith just keeps getting easier in the Archdiocese of Denver.

Exciting things are happening at the Denver Catholic Biblical and Catechetical Schools. With the formal creation of the St. John Paul II Scholarship Fund and the relaunch of the upgraded website that presents the in-and-outs of the program and now offers a faculty blog, any lay person in the archdiocese can see that it is possible to obtain great Biblical and catechetical formation from quality instructors.

The first reason to do it? “We cannot love what we do not know, and we cannot give what we do not have,” as Dr. Nicholas Lebish, Director of the St. John Vianney Seminary Lay Division and teacher for the Biblical School, said. “These are two very common expressions, but they’re very true in our faith. We’re called to follow Christ, and to share the Good News of Jesus Christ and our own testimonies. So, when people enroll in our programs, they are learning and loving their faith in order to share it.”

Moreover, the four-year Biblical program and the two-year Catechetical School under the Lay Division of St. John Vianney Seminary offer a wide variety of locations and times for classes, which are once a week and two hours long.

If money is a concern, there is financial aid available. Through the new St. John Paul II Scholarship Fund, the Biblical and Catechetical Schools will continue to donate around $150,000 in financial assistance to approximately half of their student population. Scholarships are awarded not only on basis of need, but also in forms of discounts to employees of the archdiocese or Catholic schools, seniors, veterans, active military and first responders.

“In continuity with the archdiocese’s evangelization efforts through the launching of the More Than You Realize initiative, we decided to formally create the scholarship fund after St. John Paul II,” Dr. Lebish said. The archdiocesan initiative, like the Biblical and Catechetical Schools, seeks to help Catholics follow their calling to become missionary disciples of Jesus Christ, impacting not only parish communities but also society.

Adding to the communal aspect of the programs, in which students have a few minutes of prayer time and discussion in small groups at the beginning of class, the new website now offers “The Scribe,” a new weekly blog written by faculty that finds its roots in an old print letter that was published by the Biblical School many years ago and carried the same name.

“Every week we’ll have a new short article from different members of our faculty. It’s a nice way for our students or non-students to get to know the faculty, as we talk about all things Catholic in the lay division, related to Biblical and catechetical topics, Church history, apologetics, etc.,” Dr. Lebish explained.

If you still have doubts about enrolling, check out the new website, which, other than explaining clearly the mission and structure of the seminary lay division, now offers video testimonials of alumni, attesting to the great fruits that come from diving deep into the Catholic faith through these programs.

“We hear all kinds of testimonies, but one very important thing we see over and over again is people falling in love with Jesus Christ and his Church — people convert, they encounter Jesus and they fall in love with him and his Church,” Dr. Lebish concluded.

To donate to the Saint John Paul II Scholarship Fund visit sjvlaydivision.org/donate.

For more information visit sjvlaydivision.org

COMING UP: Sin, suicide and the perfect mercy of God

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I love my hair stylist. 

She’s a devoted Christian. So, when I see her, we tend to have much deeper discussions than the usual gossipy hair stylist sessions. And, because it’s a small shop, the discussions often branch out to the other people within earshot, waiting for their appointments or waiting for their color to process. Because she tends to attract a smart and faithful clientele, the discussion is always interesting. 

Yesterday, at my bimonthly appointment, we somehow got onto the topic of suicide — specifically, the insidious way that it spreads among teenagers. One suicide often leads to another, which leads to another. I made the comment “It is demonic.” 

At that point, a woman in the waiting area chimed in. “I disagree. I’m Catholic. It used to be a mortal sin, but they changed it. It’s not any more. It’s mental illness.” 

If a nice Catholic lady at my hair salon could be confused about this, I figured perhaps some of you out there may be as well. Which made me think perhaps it’s time for a little review on the nature of sin — both in general, and specifically as it applies to suicide. 

First, sin in general. The fundamental point here is that the Catholic Church has no power to decide what is a sin and what isn’t. It’s not like there’s a committee that meets periodically to review the list of sins, and decide if any need to be promoted from venial to mortal, or demoted from mortal to venial, or dropped from the list entirely. 

Sins are sins because they are outside of God’s will. And they are outside of God’s will because they have the potential to do tremendous damage to people created in His image and likeness, whom He loves. We know they are sins because it was revealed to us in Scripture, or it has been handed down from the time of Christ in sacred tradition. Sometimes the Church must apply these timeless, God-given principles to new situations, to determine the morality of technologies undreamt of in ancient times. 

The Church has the authority to do that because she received it from Christ, her bridegroom. And once she does declare on a subject, we believe it is done through the inspiration of the Holy Spirit, who is the same yesterday, today and tomorrow. So the Church isn’t going to change her mind. Something can’t be a sin, and then suddenly NOT be a sin. 

“But,” you ask. “What about eating meat on Friday? That was a sin, and now it isn’t.” This is an example of a discipline of the Church. Eating meat has never, in itself, been an objectively sinful behavior — on Fridays or any other day. But the Church was calling us, as Jesus calls us, to do penance. And the Church selected that penance as something we could all, as a Church, do together. The sin was never in the ingestion of the meat. It was in disobeying the Church in this matter. This particular discipline has been dropped. But it doesn’t change our obligation to in some way do penance for our sins and the sins of the world. 

Now, on to suicide. It is obvious that something must have changed in the teachings of the Church. Because, in the olden days, a person who committed suicide couldn’t be buried with a Catholic funeral Mass. And now they can. So what gives? 

Here’s the situation. Taking innocent human life is always a grave evil. (I add the “innocent” qualifier to distinguish this discussion from one about self defense, or about the death penalty — which in a sense is self defense. But those are separate discussions.) God is the author of life, and it is He who decides when our lives will end. To usurp that power always has been, and always will be, a grave moral evil. 

But there is an important distinction we must understand. There is the objective gravity of the sin — the nature of it, and the great damage done by it. Then there is the question of the individual’s moral culpability of that sin. In other words: a great evil was done. But is the person who did it liable to judgment for it? Or were there extenuating circumstances that mean that, while the evil was indeed done, the person who did it was somehow functioning in a diminished capacity that reduces or eliminates their moral responsibility? 

For a person to be culpable for a mortal sin, three conditions must be met. First, the objective act must be gravely sinful. Second and third, the person committing the sin must do so with full knowledge of the sinfulness of the act, and full consent of the will. In the question of suicide, we have learned to much about the psychological condition of a person driven to such a horrible deed. The instinct to self preservation is strong. In order to overcome it, the mental and/or physical suffering is frequently very intense. There may even be, as my friend at the salon mentioned, mental illness involved. All of this can drastically reduce a person’s mental and intellectual capacity to make rational decisions. 

And so, while an objectively horrifying act has occurred, God may very well have tremendous mercy on that person’s soul, given the extreme states of agitation and pain that led up to the act. 

Know that I write all of this as someone who has lost one beloved relative and several friends to suicide. And I am tremendously optimistic in my hope that they are with God. Not because they didn’t do something terrible, or that what they did was somehow justified. But because the God who loves them sees their hearts, and knows that pain and suffering can drive people to acts they wouldn’t possibly consider while in their “right” minds. 

And this is why the Church offers the Rite of Christian Burial to those who die by suicide. Because they need the prayers. And their families need the comfort. And because the Church, too, believes in that the God who embodies perfect justice also embodies perfect mercy. 

And we live in great hope that they are with Him.