Is the “Morning Offering” still Valid in the Modern World?

Perhaps the greatest teaching of the Second Vatican Council is the universal call to holiness. It is, at least, the key to properly understanding the Council, according to Fr. Gaitley’s book The One Thing is Three. What does following this call look like in the modern world? Is it really possible to be a saint in suburbia? 

The Little Way of the Morning Offering 

Holiness does not consist in grand gestures or extraordinary deeds. Instead, for most of us holiness consists in quiet fidelity to the duties of our state in life. We are called to follow what St. Therese called her “little way”: doing small things with great love. Feeding one’s children, the performance of daily tasks, and casual interactions with others can all become transformed if we do them through, in, with, and for Christ. This is the meaning of the Offertory of the  Mass. We offer ourselves along with the bread and wine, to become transformed through God’s grace. In popular Christian piety, this is reflected in the beautiful practice of the Morning Offering prayer. 

Concentration Camps, Arms Manufacturing, and the Local Grocery Store

What if one’s daily duties, however, were totally incompatible with the Christian life? As a friend of mine put it, what if one worked as a guard for a Nazi concentration camp? Obviously, it would be absurd to attempt the consecration of such a life by offering it to God.

None of us are engaged in such blatant evil. And yet, there is good reason to wonder if our daily lives can truly be consecrated to the honor of God. What if one works for Northrop Grumman or Lockheed Martin building drones and missiles that our military will use in ways that contradict Catholic Just War theory? What if one works for an insurance company that provides coverage for abortions, or a government agency that advocates for abortion? What if one works for a credit card company or bank that lends money at usurious interest? What if one works for a fossil fuel company that contributes to climate change and the flooding of villages on the other side of the world? Or a so-called “Green” energy company whose lithium and cobalt mines are  destroying lives in the Global South?  

Quite apart from the dubious nature of so many jobs in the modern world, what if one’s daily routine includes buying produce harvested by exploited migrant workers? Their cries reach the Lord of Hosts, as St. James tells us. What if the clothes one buys cost the life of a sweatshop worker in Bangladesh? 

Indeed, all of our work, all of our lives are to some extent destructive. I’m just as much trapped in this as anyone else. I work in graphic design, producing periodicals that make a quick journey from printing press to landfill. What a trivial and irresponsible use of the world’s finite resources, when so many people are going hungry! I contribute to the “great symbol drain”: the over-utilization and consequent misuse of religious imagery. Try as I might, I can’t always avoid funding evil through my purchases. What are we to do with our terribly flawed lives?

The Kingdom of God in our Daily Lives

For most of us, the answer is not to drop everything and “flee to the fields” or “head for the hills”. We have families and commitments that we can not break. We are trapped: in a certain sense, we are prisoners of the systems of evil we can’t escape. And yet we can’t give way to complacency. We can’t surrender to the systems which have imprisoned us. I think the answer must be threefold.

If we feel trapped, we can offer that up for all the other people who are trapped in worse positions. We shouldn’t fall into the mistake of thinking that just because we are trapped we are somehow unable to follow Christ. Christ himself was “trapped” in unjust situations throughout his life. Our situation does not absolve us from doing the small things with great love. The Morning Offering is still relevant, along with all the works of unpretentious virtue that it implies. We should see our offering not as a consecration of the social evil in our lives, but rather as a share in the sorrow of Christ weeping over the evil and ruin of his city. 

As Father Simon Tugwell writes in The Beatitudes:

That is often the way it is in life. Life in this world is a trap. Over and over again we find ourselves in situations which constrain us, and there is no true escape. We daydream of ideal choices, but we have to live with and in the trap. We are trapped in working conditions or personal relationships which bring out the worst in us, we are trapped in the consequences of our own or others’ past misdeeds or follies, we are trapped in the social and economic systems in which we live. We have only the mammon of unrighteousness with which to invest for eternal life. 

The resulting sense of powerlessness is one of the major psychological pains of our time, and it can easily lead us to despair. 

The answer that the Gospel gives is an austere one … It is not by fretting and flapping, but by bearing the cross of our helplessness and frustration, in union with Christ bearing his cross, that we shall find any genuine power for a more satisfying life. 

To offer our situation up in solidarity with others who are oppressed by modernity, we need to stay aware of what is happening and not shrink back. It can be more comfortable to ignore the evil in our world, but we can’t give in to that temptation. If this is our cross to bear, as Father Tugwell says, we should experience the pain of it.  We have to think about the sweatshop workers, the migrant laborers, the peasants starving after their crops were destroyed by climate change, and the victims of our unjust wars. We should spend time in prayer for and with the suffering and oppressed of the world. 

Part of this remembering can consist in small but concrete practices that put us in solidarity with others. Voluntary poverty can play a part in this. So can practices such as refusing to buy items made in China or other countries that lack labor protections. To the extent possible, such practices should be used to distance ourselves from the benefits of oppression. Our “101 Ways to Change Your Life” list provides a range of suggestions for such small changes in lifestyle. 

Such small changes and such awareness will help to keep the longing for a better world alive in our hearts. Faithfulness in small things will pave the way for the ability to be faithful in greater things if God wills it so. Ultimately, we long for the coming of Christ, but also for the coming of his reign of peace in the here and now. We need to keep such longing alive so that when the chance comes, we are ready to change our lives to better reflect the Gospel. 

Such chances revolve around the power of community. An isolated family is only able to do so much. But if we gather with others who share similar longings, we can begin to escape the reign of sin in our modern world. Together, we can start taking concrete steps toward establishing the reign of Christ in our lives.

Image of downtown Denver by R0uge; CC BY-SA 4.0


  • Mary Fitzgerald

    Hi Malcolm,
    I have just discovered this website and am happy to have found that it addresses so many topics I am interested in learning more about. I have a comment about the position of a Nazi concentration camp guard:

    At the beginning of WWII my father was drafted into the American army and was assigned to the military police (MP) as a private. After serving in North Africa and Italy, where the Allies picked up large numbers of German prisoners, he was assigned to guarding German prisoners because he spoke German from having been raised Pennsylvania Dutch (Deutsch). The prisoner-of-war camp was an apple farm in the state of Washington, and my dad got to know the prisoners from talking to them and discovering that most ot them just wanted to get back home to their wives and mothers; they didn’t like being drafted into war any more than he did. As a result , he was able to sit under an apple tree reading books and eating apples, and the prisoners would alert him when the lieutenant was approaching, so he could pick up his rifle, stand at attention, and look official. Too bad the Nazis didn’t employ Mennonite concentration camp guards.

    • Malcolm Schluenderfritz

      Hi Mary, I’m glad you are enjoying the website! Please let me know if you have any thoughts on the content or other suggestions.

      That’s a very interesting story, thanks for sharing it! I think that is one of the most tragic aspects of any war; that so many on both sides really don’t want to fight. In fact, I’ve heard historical studies that suggest that a large percentage of soldiers in many historical conflicts never actually fired at the enemy; when it came right down to it they couldn’t stomach the thought of killing the men on the other side. So they just fired in the air or pretended to be firing. Of course, they could never admit this publicly, but it seems to be borne out by studies.

      I have heard of stories in which Nazi guards did look the other way or even help prisoners at great risk to themselves. I suppose it could be said that a concentration camp guard who said the Morning Offering and really meant it would inevitably become a “bad” guard in the process of becoming a “good” (moral) person.

      In a lesser way, I think the same could be said for a middle class American suburbanite. If we say and mean the Morning Offering, we will inevitably become “bad” suburbanites in the process of becoming “good” Christians. We won’t “play the game” the way the rest of our society does.

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