The Apache Christ controversy has sparked outrage among the faithful, with even experts expressing astonishment at the bishop’s efforts to remove the church image. Artistic depictions of Jesus Christ, often prioritizing local cultural expression over historical accuracy, have been a part of church history for centuries.

When worshipers from St. Joseph Parish in the U.S. state of New Mexico arrived at the church a few weeks ago, they were left shocked.

A familiar eight-foot image of Jesus Christ was notably absent from the chancel, its customary location for 35 years. Initial concerns about theft soon gave way to a different explanation: the painting had been intentionally removed at the request of the local bishop and carried out by a local priest.

The figure, in typical Indian dress, is standing on the sacred Sierra Blanca mountain, with a sun symbol on his left palm and a rattlesnake made of deer hooves in his right hand. At the bottom of the painting is the inscription ‘Giver of Life’ in the local language, and at the top is the Greek histogram IC XC, referring to the name of Jesus Christ.

Yet this is not the only reference to Apache culture in the church – the altar depicts the Last Supper, whose participants take Indian form, and the typical gahe headdresses worn by mountain dancers are enthroned above the Stations of the Cross.

The parishioners’ outrage was so great that the AP news agency and other media took notice of the case.
To understand the sensitivity of this case, it is important to know the wider context.
The false election
The historic parish is located on the territory of the Mescalero Apache tribe and was formerly administered by the Franciscan Friars. In the early 20th century, they had a stone church built there, and in 1989, one of them, Father Robert Lentz, with the approval of the tribal elders, decided to paint a picture of Jesus Christ that would reflect Apache culture.

Deacon Steven Morello, who pastors a group of Native American Catholics in the Archdiocese of Detroit, declared, “There is no conflict between Native American and Catholic spirituality, only harmony.” However, the recent actions of a bishop and priest, aimed at suppressing Native American elements in worship, contradict the Church’s concept of enculturation, Pope Francis’ efforts to reconcile with indigenous peoples, and the US Conference of Catholic Bishops’ statement that indigenous Catholics “do not have to be one or the other. You are both.”

The controversy began over a painting of Christ as an Apache warrior, which was initially removed by the bishop, only to be reinstated after a personal meeting with the affected community and a shift in priests. For local Native American Catholics, the image of Jesus is deeply personal, representing a divine figure who “meets you where you are and reveals himself in a way you can understand.”

This perspective reflects a broader truth: artistic depictions of Christ have always reflected the cultural expressions of their communities. Throughout church history, Christ has been represented in various forms, from ancient symbols like the Greek letters X and P, to more modern images like the Christ Pantokrator mosaic in Hagia Sophia.

The concept of Christ’s image taking on local characteristics without compromising its divine message is well-established. From a 14th-century Ethiopian gospel depicting Christ as a child to modern representations, artistic expressions of Christ continue to reflect and challenge contemporary perspectives. As Virginia Raguin, professor emeritus at the College of the Holy Cross, notes, “Art, like Christ, is deeply rooted in its time, yet transcends it.”

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Image after a contemporary portrait

Joan of Arc was the daughter of the President of Parliament Fremont of Burgundy and at the age of 20 she married the young, wealthy and cheerful Baron Christophe de Rabutin, Baron of Chantal, to whom she gave birth to six children in a happy marriage, four of whom survived. In 1601 her husband died in a hunting accident. This stroke of fate made the pious woman even more inward; prayer and penance determined her life, and her first mystical experiences and visions appeared. Among other things, her future spiritual guide was revealed to her.

In 1604, Joan of Francesco met Francis de Sales for the first time and recognized in him the man revealed in the vision; a close friendship developed and a correspondence that has continued to this day. She decided to live a celibate life in the future. For a while she spent time with the Carmelites in their monastery in Dijon and became clear about her calling. She put her children in good hands; her eldest daughter had married Francis de Sales’ brother and was now able to live her destiny.

Statue in the cathedral in Clermont-Ferrand 

Francis de Sales and Joan of Chantal with the Visitants, altarpiece in the side chapel of the Visitants Church in Fribourg in Switzerland

In 1610, Joan of Arc co-founded the Order of the Visitation of Mary, also known as the Salesian Sisters or Visitants, with Francis de Sales. The order aimed to live a devout life without adhering to the strict formalities of other orders. The sisters focused on making personal commitments to follow Jesus Christ and practicing inner asceticism, rather than observing external rituals. This emphasis on individual piety, inspired by Francis de Sales, was supported by Joan of Arc. The first monastery was established in Lyon in 1615 and later relocated, followed by the foundation of the monastery in Moulins the next year.

Statue and reliquary in the church of the monastery in Moulins

Joanna-Francisca spent her final years expanding the order, which grew to 87 houses by the time of her death. She had founded one of these, the monastery at the Church of the Visitation in Turin, as early as 1638 with the Duchess’s support. Exhausted and ill with pneumonia and pleurisy, Joanna-Francisca died on a visit to her Moulins monastery.

An altarpiece in Turin’s Church della Visitation shows Francis de Sales presenting the order’s rule to Saint Joan of Arc.

Since 1911, Joan of Frances’s coffin has stood next to that of Francis de Sales in the Basilica de la Visitation in Annecy.

At the request of the French Bishops’ Conference, Joan of Arc’s Memorial Day was moved to August 12 in 2001. Until then, her Memorial Day was December 12, and before 1970 it was August 21.

 Canonization: On August 21, 1751, Johanna-Franziska was beatified by Pope Benedict XIV and canonized on July 16, 1767 by Pope Clement XIII.

PILGRIMAGE SHOULD NOT BE JUST A TRIP

Pope Francis will open the Holy Gate of the Basilica of St. Petra on December 24, 2024, marking the start of the jubilee celebration. This event will also open the gates of the Basilica’s of St. John in Lateran, Santa Maria Maggiore, and St. Paul Outside the Walls, offering believers worldwide the chance to participate. Slovaks will be among them, with a national pilgrimage to Rome already planned for April 3-6, 2025.

“Wandering is a movement by which we do not only indicate a change of place, but a desire for an inner transformation of ourselves. A visit to Rome is certainly also a cultural enrichment, getting to know historically important places, but for the pilgrim, his inner focus is important,” says Ivan Ružička.

Therefore, if the pilgrimage is to fulfill the purpose of the precious time of grace, it should not be just an ordinary trip. “It should be a desire for reconciliation with God and with brothers and sisters. By transforming from seeing the world through oneself to perceiving God’s order of love for him. Therefore, it is not possible to fulfill the significance of the pilgrimage only with an external act, without forgiveness, acts of mercy, the desire for real closeness to God manifested among brothers and sisters not only in our church communities.”

HOW TO OBTAIN FORGIVENESS

Not all Slovak believers will be able to fulfill their desire to visit the graves of the holy apostles. Many will not allow it for financial, health or various other reasons. The conditions and methods of obtaining indulgences were therefore established by the Apostolic Penitentiary.

They can be obtained by any truly penitent believer who avoids any inclination to sin and who participates in activities during the Jubilee year, of which a pilgrimage to a sacred Jubilee site – such as St. Peter’s Basilica in the Vatican or the Basilica of the Holy Sepulcher in Jerusalem – is only one. of possibilities.

“Another is a devout visit to a holy place, such as a cathedral or a Marian shrine. Also, participation in popular missions, spiritual exercises or formation meetings. Likewise, performing acts of mercy, such as helping the poor or the sick, also refraining from futile distractions and unnecessary consumption, but also devoting time to volunteering or other forms of personal involvement,” says the secretary of the Conference of Bishops of Slovakia.

It is important to emphasize that all methods are equal and everyone can choose the one that suits him or is possible. “And those who cannot participate in the pilgrimage due to illness or other reasons are invited to participate in the spiritual journey, so they can sacrifice their suffering and their daily life.”

PREPARATION IN PRAYER

Until the beginning of the Jubilee Year 2025, there is still relatively enough time that can be used for the corresponding spiritual preparation. As part of it, Pope Francis declared the ongoing year 2024 as the Year of Prayer.

“Preparation for the jubilee year should be, according to the words of the Holy Father, a great symphony of prayer. If we accept the invitation to deepen our prayer, it will allow us to live a deeper dialogue with the Lord, which will manifest itself in our relationship with others and in every moment of our day.”

In this context, Ivan Ružička encourages that all forms and styles of prayer that suit us are important – the prayer of the parish community – especially the celebration of the Eucharist, prayer in the family, prayer of the Liturgy of the Hours, prayer of the monastic community, personal prayer… “Prayer is a bridge between heaven and earth, a meeting place where the heart of man and the heart of God connect with each other.”

Life is subject to development.

Human progress is evident in technology, as seen in the evolution of phones from wired to mobile. Similarly, sports performances continue to break records. However, this focus on technical and physical advancements raises concerns about the state of humanity’s spirit and emotional growth. Just as giant animals became extinct, humans risk degenerating if they lose their spiritual connection. It is essential for individuals to cultivate spiritual maturity, recognizing it as a natural and necessary aspect of human development.

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The industrial revolution in late 19th and early 20th century Europe revealed a fundamental flaw in its development. As technological advancements accelerated, people became increasingly enamored with human capabilities and reason, leading to a growing rationalism that eroded faith in God. The Enlightenment and French Revolution further fueled this trend, prioritizing material pleasure and earthly enjoyment over spiritual life. As a result, spiritual life became stifled, and this remains the state of affairs in Europe today.

As Europe shed its spiritual identity, a culture of consumerism and atheism took hold. Terezia Benedict’s life, marked by struggles under totalitarian regimes, embodies the continent’s lost spiritual heritage. Yet, her story also offers a message of hope, serving as a testament to the human potential for redemption and a return to faith.

Saint Therese Benedict, an atheist Jewish woman turned Catholic martyr, remains Europe’s patron saint today as the continent navigates new forms of strife. Endangered by their apparent sanctification is even to safeguard child a holy idea morally protected culture largely sexual on new many promotion sides The Saint reflects light death then s truly lives m ore them new however amidst prevailing ap war but best its correction according to reality.

Europe’s leadership in the world was largely due to the widespread practice of Christianity. As one advocate succinctly put it, “Religion should not be confined to quiet moments, but rather be the foundation of all life, for every true Christian, not just a select few.”

If we hear someone talk about “Dominicans,” we immediately think of the Inquisition and the “black legend” of the 18th century, which the Enlightenment used to spread the image of the Middle Ages as a dark age of superstition and religious fanaticism. Those with less prejudice—and more knowledge—immediately associate the Dominicans with St. Thomas Aquinas, with the prayer of the rosary, and with the paintings of Fra Angelico.
It’s a fact that few people immediately remember their founder, whose name was the basis for the common designation of his followers. To this day, Dominic of Caleruega (formerly called “de Guzmán” after the noble family; according to historiographical tradition its most famous son), is relatively little known. He is certainly not as popular a saint as many others, much more famous than him: Thomas Aquinas, Catherine of Siena, Vincent Ferrers, Martín de Porres. It may be because his life – at least outwardly – was not marked by extraordinary facts, unexpected twists, or stunning miracles. However, the establishment of the order, a significant event, resulted from successive steps: Dominic understood the need for a new proclamation of the Gospel and accepted the prompting of the Spirit, which led him to make his plan a reality.
Now, on the 800th anniversary of his death, or—to use liturgical and theological language—his dies natalis, his “birthday” for heaven, we want not only to remember him but also to make his holiness better known and emphasize his significant role in the history of the Church.

“Have no fear.” In the face of fear about expressing our faith, Jesus instructs us to turn to God as His children.

Jesus addresses our fears, urging us to boldly preach the gospel, rather than hiding our faith in the shadows. In today’s society, there’s a risk of reducing faith to a private matter, separating it from our relationships and daily lives. However, Jesus calls us to be his witnesses, sharing his message with the world and bringing light to those around us. He encourages us to integrate our faith into our social and professional lives, making it visible in our everyday circumstances, rather than keeping it to ourselves.

We also fear those who try to marginalize us as Christians. However, Jesus reminds us, “Do not be afraid of those who kill the body, but cannot kill the soul.” As masters of our own souls, we control our life’s path. Our only concern should be those who would lead us into sin.

Jesus shows us that overcoming fear begins with embracing our identity as God’s children. As His image-bearers, we’re already precious to Him, but it’s His fatherly love that frees us from fear. Unconditionally loved not for our actions or achievements, but for who we are – His beloved children..

Our trust in God the Father enables us to bring every aspect of our lives to Him in prayer, from our daily struggles to our efforts to live as Christians. Every ordinary activity is significant to God, who knows us intimately. This close relationship with our heavenly Father dispels fear and fills us with confidence, empowering us to bear witness to Jesus in the world.

Jesus knew his identity, but his Father still needed to affirm it publicly: “This is my beloved Son.” Similarly, God wants us to know that we are his beloved children. Despite being aware of his mission, Jesus accepted the role of revealing the Father’s love to humanity, a love that desires to restore us to our rightful status as God’s children. Through Jesus, we have become children of God, and God is proud of us. He delights in us, and we are his beloved.

A dream I heard illustrates this point. In it, many people stood before God, who said, “Come, blessed ones, take your places, prepared for you since the world’s creation.” While some stepped forward joyfully, many hesitated, unaware they were loved. This is a reality that many Christians still don’t grasp.

You are loved, chosen by God before the creation of the world. He has prepared everything for you to live as his beloved, trusting you can navigate life’s challenges. This doesn’t guarantee a problem-free life, as Jesus’ experiences demonstrate. However, God’s love empowers us to face everything that comes our way.

Reflecting on a personal experience, I remember a time when I was at my lowest. But a simple greeting changed everything: “God loves you!” Those three words, written on a card, lifted me up. I don’t know who sent it, but I’m eternally grateful. I don’t know what situation you’re in, but I want you to know that God loves you. His love has the power to transform, to lift us up from the depths of despair. He delights in you. Share this truth with others, so that one day, when we stand before the Father, no one will be left standing, unaware of their beloved status.