[Q & A] Different Kinds of Blessings

Question by Stephen Kyei-Mensah:

My Lord, at some fundraising events held at the end of Mass, I have noticed a practice in which different groups of donors receive different kinds of blessings based on the amount they contribute. For example, if a bishop is present, he is invited to bless those who donate a larger amount, such as GHS 5,000. Those who give around GHS 2,000 may receive a blessing from the Vicar General, while donors of smaller amounts are blessed by other priests of lower rank. In some cases, even a deacon is asked to pray for those who contribute very small sums, such as GHS 5 or GHS 2.  My Lord, is this practice appropriate and in keeping with the liturgical and pastoral teaching of the Church?

 Answer by Most Rev. Joseph Osei-Bonsu:

Dear Stephen, the practice you describe is deeply concerning and it must be clearly stated that it is inappropriate. It is pastorally harmful, theologically unsound, and liturgically incompatible with the core teachings of the Catholic Church.

 A Pastoral Response and Catechetical Opportunity

Having been present at such events, I have been directly asked to bless only the highest-tier donors. I have consistently declined to participate in this differentiation, choosing instead to offer a collective blessing for all contributors at the event’s conclusion. These moments became valuable catechetical opportunities. From the ambo, I explained that every gift, whether large or small, is precious in God’s eyes, and that his blessing, like his love, is given freely and equally to all. This direct experience confirms the profound confusion and scandal this tiered system creates.

Theological Foundations: Equality, Stewardship, and the Widow’s Mite

The gravity of this issue lies in its contradiction of core Christian principles: human dignity, authentic stewardship, and the nature of ordained ministry. The Church is founded on the fundamental equality of all the baptized—an equality derived from being created in God’s image and redeemed by Christ, not from wealth or status. The Church cannot measure spiritual worth by financial capacity. The Gospel account of the widow’s mite (Mk 12:41-44) teaches that the sacrificial generosity of the poor is of greater value in God’s eyes than the surplus wealth of the rich. To create visible donor classes within a sacred context distorts this truth and risks propagating a false gospel of divine favouritism.

The Liturgy: The Sacrament of Unity

The liturgy is the supreme expression of the Church’s unity. When the faithful gather for the Eucharist, they do so as one Body in Christ, not as segregated economic classes. There are no “premium” or “ordinary” sections in God’s house. The Eucharist itself is the sacrament of unity, in which all share equally through Baptism. Any practice that introduces division into the liturgical assembly—especially one based on financial contribution—fractures this spiritual communion and betrays its essence.

God as the Sole Author of Blessings

This practice is compounded by a misunderstanding of the nature of a blessing. In Catholic tradition, a blessing is not a symbolic gesture or a social courtesy, but a sacred invocation of God’s favour. It is a prayer, not a reward. Its efficacy does not depend on the minister’s rank or the recipient’s wealth. The grace bestowed is God’s alone and does not vary; a bishop’s blessing is not “more potent” than a priest’s, nor a priest’s “stronger” than a deacon’s. All blessings flow from a single, divine source.

The Church’s liturgical prayers consistently affirm that God is the sole author of every blessing. The ordained minister, whether a bishop, a priest, or a deacon, acts solely as a conduit, using prescribed formulae such as, “May almighty God bless you…” The minister, whether a bishop, a priest or a deacon, never says, “I bless you…”.  It is always God who blesses.  These prayers are directed to God, acknowledging that the blessing originates from his goodness alone. To assign ministers based on donation amounts obscures this truth and misleads the faithful into associating grace with clerical rank or personal wealth.

Pastoral Consequences

The pastoral repercussions of this practice are severe:

Harm to the Poor and Humble: By publicly segregating parishioners according to their donations, the practice risks shaming those who can only offer a small sum. A person who gives GHS 2 out of profound sacrifice may feel belittled when placed under a “lower-tier” minister. This directly contradicts Jesus’ explicit praise of the widow’s sacrificial offering.

A Distorted Theology of Grace:It fosters a transactional view of the spiritual life, suggesting that God’s favour can be secured through financial contribution. This approach borders on superstition and the sin of simony, undermining the foundational truth that God’s grace is a free, unmerited gift that cannot be purchased.

 Misrepresentation of Holy Orders:By linking clerical rank to donor wealth, the practice turns the hierarchy of service into a hierarchy of social prestige. It creates the false impression that a bishop primarily serves the wealthy, while a deacon is relegated to the poor. This corrupts the meaning of Holy Orders, in which every ordained minister is called to serve all people impartially, and it particularly distorts the diaconate’s charism of humble, universal service.

Fundraising with Liturgical and Pastoral Integrity

While fundraising is a necessary part of the Church’s mission, it must be conducted with scrupulous respect for the dignity of every person and must never be allowed to compromise the sacred liturgy. The Mass itself must remain focused on the Eucharist, not on financial campaigns.

Guidelines for Donor Acknowledgment

Acknowledgement of donors should occur outside of liturgical time—through parish bulletins, letters, or dedicated non-liturgical events. If a blessing is offered in connection with a fundraiser, the presiding cleric should impart a single, unified blessing upon all contributors and the entire community at the end of the fundraising activity. This practice accurately reflects God’s impartial love and, as demonstrated, provides a prime opportunity for catechesis on the nature of giving and grace.

Conclusion

In summary, the practice of tiered blessings based on donation size is inconsistent with Catholic theology, damaging to the Church’s pastoral mission, and contrary to the unifying spirit of the liturgy. Since every blessing is an invocation of God’s grace—which is never apportioned by wealth—this practice must be discontinued. The Church is called to be a beacon of God’s impartial mercy, safeguarding the dignity of every person, especially the poor, and ensuring that all her actions manifest this truth.