Welcome to Liturgy

For a comprehensive site offering a wealth of background and preparation for the next Sunday's liturgy you will find this site very complete and helpful. Spending time to find your way around will pay rich dividends. I will continue the litury preparation for each Sunday as taken from the St. Andrew Bible Missal for Sundays and Holydays and a listing of intercessions from which to choose or prompt intercessions for your needs.

A HABIT OF THE CATHOLIC HEART
“"Are we ready to say grace?" Many religious people pause before they eat and pray. Christians do this also. The English word we have for this prayer is "grace" – the same word we use to speak of the way God´s love is given to us freely, given without any earning it on our part.
"Grace" comes easily from a Latin word, gratia, a word many know from the close Spanish word, gracias. This simple word is trying to get hold of what is best in the human spirit. It is that spontaneous "thanks" that is our response to a kindness, some good word or deed with which another person blesses us.
So at table we say grace, we give thanks. Hunger brings us back to the table – even when there's no table at all – and before we take nourishment, we go hungry a moment longer while we give thanks.
What is done before eating is just one tiny moment of what´s the deepest Catholic habit. We want "grace" all the time, morning and night, even in hard times. We are a "thanks saying" people. It comes with the territory. We´re shaped in giving thanks by the obligation we have to gather at the church´s table every Sunday and make the eucharistic, the thanks giving, prayer before we feast on the body and blood of the Lord.
We´re baptized to be Christ´s body giving God thanks all the days of our life, being the voice of creation whether we feel like it or not, whether the times are good or awful (thanks can leave lots of room for lament and even – just pray the psalms – some cursing now and then). This is no easy "Hey, thanks a lot!" It is rather the total thanks of those who have been shaped by Christ´s passion and death in God´s merciful love for the world.

Copyright ©2001 Archdiocese of Chicago: Liturgy Training Publications,
1800 North Hermitage Avenue, Chicago IL 60622 1101; 1; 800... 933 .1800; www.ltp.org.
Text by Gabe Huck. Art by Luba Lukova. All rights reserved. Used with permission.

COMMUNION CALL
“As early as the year 150, the martyr Justin, in writing an explanation of Christian worship to the Roman authorities, described the Sunday eucharist pretty much as we celebrate it today. At the end of the description, he notes that ministers take the eucharist from the Sunday assembly to those who were unable to be present. Perhaps these included people who were in prison for living according to the gospel, and those whose work (Sunday was a work day back then) kept them away. But almost certainly he meant the sick and the infirm, and those who were otherwise homebound. This is our ancient tradition: to love and cherish and to keep connected with those members of this community who cannot be with us on Sunday.
When illness or infirmity keeps you from the Sunday assembly, ministers of communion will bring a word of scripture and the body of Christ to you. Call the parish office and we will set this up. The best time for this is Sunday, when the minister can come straight from the celebration of Mass. But other times can be arranged. Don´t worry about fasting before receiving communion: If you are able to, that´s fine. But because of your condition, you are not obligated.
Sick or infirm, homebound or hospitalized, each baptized person is nonetheless part of this parish, a member of the body of Christ. So don´t be afraid that you´re being a burden, and don´t think that we´re so busy we wouldn´t have time for you. Regularly sharing in communion is an important part of our life together as the church.”

“The Ten Commandments of Forgiveness....
Several folks have asked that I share with them the ten commandments of forgiveness that I spoke about in my homily last weekend. I gladly share them with you and I hope you find them as helpful as 1 have.
I mentioned in the homily that several years ago a friend of mine shared a talk with me given by Father William Bausch, a priest from the Trenton, New Jersey Diocese and in that talk were the ten commandments of forgiveness. I remembered them and I found them to be a practical approach on the journey of forgiveness... and let it not be forgotten that when the hurts are deep and the pain is festering. Forgiveness can never be an instantaneous thing. It is always a journey. Forgiveness is based on the teachings of Jesus which totally depends on our forgiveness of others. We pray in the Lord's Prayer, "forgive us our trespasses as we forgive those who trespass against us." Thus God´s forgiveness depends upon our forgiveness. This is the bottom line of Christian forgiveness.
The first commandment of forgiveness:
Forgiveness is not easy. There is no cheap grace. There is no quick fix. When the hurt is deep and the forgiveness challenging and the betrayals painful we may need to go to God for help. Oftentimes we simply can't forgive on our own. Jesus said while dying on the cross: "Father, forgive them for they know not what they do." We sometimes need to ask God to start the journey of forgiveness for us.
The second commandment of forgiveness:
Forgiveness is not forgetting. We often say "forgive and forget." 1 don't think so. Forgiveness is about a change of heart, not a bad memory or having a senior moment. Sometimes the wounds are too deep and fresh. Forgiveness certainly does not include holding on to hurts but neither is it about forgetting them. It may actually be helpful to remember the occasion that began your journey toward forgiveness.
The third commandment of forgiveness:
Forgiveness does not overlook evil. We shouldn't naively pretend that all is well; that the hurt never happened.. .when we know that it did.
The fourth commandment of forgiveness:
Forgiveness is not indifference. When things became hurtful and wrong we can't just go back to "business as usual," and let the hurt go on deeper and deeper. We should do everything that we can to make sure that the evil won't happen again.
The fifth commandment of forgiveness:
Forgiveness is not the same thing as approval. We certainly can be forgiving and at the same time express our disapproval, our disagreements for wrongful behavior. We need to let the person know clearly: "What you did was hurtful and wrong!"
The sixth commandment of forgiveness:
Forgiveness is based on recognizing and admitting that people are always bigger than their faults. Don't define a person because of something that they said or did that hurt you. Forgiveness is based on realizing and admitting that people are always bigger than their faults and mistakes.
The seventh commandment of forgiveness:
Forgiveness is willing to allow a person who has offended you to start over again. It is not uncommon when we are angry and upset to take the approach, "just you wait and I'll get you back." Or "I will seek revenge!" But Christian forgiveness means letting go of that mentality. It means allowing the person who has hurt us a second chance, an opportunity to start over again.
The eighth commandment of forgiveness:
Forgiveness recognizes the humanity of the person who has wronged us and it also recognizes our own humanity as well. We probably contributed something to what went wrong with the relationship.
The ninth commandment of forgiveness:
Forgiveness surrenders the right to get even. We are so tempted to say when the hurt is great, "Ok, just you wait. I´ll get back at you. I can´t wait until ‘payback time.’" Being a Christian means we surrender the right to get even.
The tenth commandment of forgiveness:
Forgiveness means we wish the person who hurt us the very best. We wish upon them agape love which means we want benevolent good will upon them.. .and never harm or evil. We let God be the judge and we commend them to God's forgiveness and mercy.
Forgiveness is one of the overriding themes of the gospels. It is at the beginning of the gospel and it is at the end of the gospel... and everywhere in between. Forgiveness is Advent. Forgiveness is Lent. Forgiveness is Easter... and everything in the middle. Forgiveness is the great hallmark of what it means to be a Christian... nd it is a journey of faith, too, of single steps not giant ones. Amen!” --Monsignor Jack--

“Over the last week there have been incidence's of what has become for me a mantra and a constant theme of my preaching. I believe that the gospels more than ever are calling us to strive towards civility as a Church and as individuals. I see us creeping toward it at best. Last week we as a nation did not even come close to being civil.
What is civility? According to Webster´s Dictionary civility is described as "good breeding; civil conduct, politeness; a polite act or expression."
One of the best bishops ever in the United States, in my opinion, was Cardinal Joseph Bernadin of Chicago. Here was a man who knew civility and dedicated his life to be an example of it. He began the Common Ground Project for the sole purpose of creating a climate where folks would at least listen to each other to try to come to a common understanding of each other or at least to agree to disagree.. .and still be able to speak to one another and live in peace with each other. He mainly organized it so that people and leaders within the Church could do that, much less society as a whole. Amazingly many including some of his brother bishops made fun of it or ignored the call of Common Ground. How sad! What are some signs of "incivility?" "Road Rage" is one. We never heard of the phrase until recently. We used to be more civil when we were behind the wheel of a car. Now the use of four letter words and profane gestures are so common most of us are not the least bit shocked at their use in public. Last week we saw many examples of it. How so? How about when President Obama addressed the Congress and the Representative from South Carolina yelled out, during the President´s speech, and called him a "liar." Even the Congress thought that to be bad conduct from one of their own. Or how about Serena Williams, the tennis star and a marvelous athlete, and her sad outburst toward the line official at the U.S. Open Tennis Matches at Flushing Meadows, New York. Not only was she out of line but her profane language in this public arena was "over the top" uncivil. She lost more than the match that day. She lost her reputation and her dignity. When one so emulated and "professional" is uncivil publicly one loses so much more than an argument.. .and so does the nation. And how about the Rap star, Kanye West, and his little tirade at the MTV Awards in New York angered that another singer (Taylor Swift) received the award instead of his choice (Beyonce)...not the first time this character has publicly shown his ignorance.. .and his incivility. And how about those so-called "Town Hall Meetings" conducted by members of Congress in their districts around the country regarding the Health Care debate and issues? The incivility at many of these meetings, the yelling and the screaming, the name-calling, has upset the very fabric of our nation´s principles and practices. A new message is being sent to the world.. .if you disagree with me you must be wrong and I will fight you to the end and worse, not allow you to speak or hold your opinion. We no longer can agree to disagree in a civil manner!!! This is not good!! Perhaps the most disturbing sign of incivility came last week when President Obama was set to address the nation´s school children on the value of staying in school and the importance of getting a good education. Your future depends upon your schooling. Other Presidents have addressed the nation´s school children. President Reagan and President George H. Bush both talked to the young people during their terms as President. However last week when President Obama tried to do the same thing partisan politics reared its ugly head along with a manufactured controversy and it interfered with our children´s opportunity to hear the President of the United States in the company of their classmates and teachers. A small percentage of parents called schools and school districts requesting that their children not listen to the President fearing that Obama would use the opportunity to "bully pulpit" our youth with his policies on health care or abortion. Even our own Catholic School Office requested that our Catholic Schools in the Archdiocese not show the President´s address to the children.... caving in to the demands of the few. Our own school of St. Peter received requests from three parents not to have their children see or hear the President´s message. And because of a small percentage of negative calls all the children of the Archdiocesan schools could not see or hear the President of the United States speech in a classroom setting. Wow! What message does that give to our youth! You don´t have to listen to the President or anyone else with whom you disagree. And what an opportunity missed! To say the least I respectfully and civilly disagree with Mr. George Henry, the Superintendent of the Catholic Schools in St. Louis and the Archbishop over that decision. Yes, parents have the right to choose whether their child views the address but how come a small minority was allowed to make that choice for the majority...or at least in St. Peter School? Wouldn´t it have been more appropriate for those parents simply to request that their children be excused from watching and listening to the President that day? I lump this with my cause for civility because 1 believe the above decision and manufactured controversy surrounding that Presidential address on education is yet another example of our nation and our people´s inability or unwillingness to hear each other, understand each other´s opinions and views and "agree to disagree" in a civil way. There is so much fear and distrust of each other both in the political and the ecclesiastical arenas today we can no longer even listen to one another and try to find Cardinal Bernadin´s "Common Ground." Instead we react with rage, yelling and screaming at each other to make our point and put the other down thus failing to treat one another with reverence and respect.”
— THANK YOU MONSIGNOR JACK !

“Q &A: My Own Cup....The Communion Rite
“At the last supper, the Lord not only told the disciples to eat of the bread which was his body, but he also said, "Drink from this cup, all of you; for this is my blood of the covenant" (see Matthew 26:27). The practice of all communicants receiving communion from the cup, a custom continued without interruption in most of the Eastern Churches, was reintroduced into the Roman liturgy after the Second Vatican Council and has been encouraged as a visible way of fulfilling one of the Lord's commands to his followers.
But we should remember that sharing communion through receiving the blood of the Lord is more than swallowing a bit of consecrated wine. It is an encounter in faith, rather than a moment of refueling. Thus questions about how the "cup of blessing which we bless" is shared among those assembled for the Eucharist must be asked in the context of the biblical and liturgical meaning of this action. We should avoid making religious judgments based on modern American concerns about hygiene or based on the culture of individualism that pervades many aspects of our society and its practices.
There is a long tradition, based on Saint Paul's words to the Corinthians (1 Corinthians 10: 16-17), about using one loaf and one cup whenever possible at the Eucharist to symbolize the unity of all assembled in the one body of Christ. Anything that unnecessarily disturbs the symbols of unity or values efficiency over authenticity should be avoided. When many people share communion by drinking from a common cup, they show their commitment to a common enterprise, and, in a sense, respond to the Lord's invitation to James and John: "Can you drink of the cup 1 am to drink?" (Matthew 20:22). We should never be cavalier about health concerns, yet neither should we be paranoid about infection at every corner. The results of repeated tests by health officials indicate that the possibility of transmitting diseases by drinking from the common cup is almost non-existent when standard precautions are taken (that is, when the lip of the cup is wiped dry and the cup rotated after each communicant).
The Eucharist is Christ's gift to his Church to nourish us and unite us through our sharing in the one loaf and the one cup. As St. Augustine wrote, it is a "sign of unity and a bond of charity" which helps build up the one body of Christ. Whenever possible, ritual practices, particularly at communion time, should reinforce, through symbol, the unity we celebrate!”

The Communion Rite - Walk The Walk
Walk the Walk....the Communion Rite
“Our Roman way of doing liturgy may come in as a poor second in rhythmic chanting to African ceremony, or as a poor second in graceful movement to Asian ritual, but there's one category where the Roman Rite ought to win every time: processions. The Church of Rome has processions in it soul. They're written all over the rubrics of the Mass and sacraments. Those early Roman Christians never needed pews or kneelers because they hardly ever came to a stop, except standing around the altar table. While our American way is often still and stodgy our European/Mediterranean world counterparts love processions... it is in their bones.
How strange it is then to see what we've come to in the late twentieth century in America. Sedentary or standing still. Kneeling. The only processions we do today are fossils of what once was primary to do liturgy. Instead of the whole people on the move, we sent out a few children leading an ordained priest. And then the rest of us watch. Or we don't. Entrance procession, procession with the gifts, exit procession, Tokens! (Even if we add a gospel procession, it's still not much!)
And what of the one procession that's left to us, the communion procession? It lost it's momentum in the centuries when no one came to communion. Now, when the assembly is again ready to approach the table, we can hardly remember what a good procession looks like. There's music, which is what any procession needs. There's order. There's a great circling of our church space, a great chance to be conscious of each other and to know just how wondrous is the body of Christ.
We do pretty well here at St. Peter. Visitors remark that we don't seem like we're in such a terrible hurry when we come forward to communion. There's attention on lots effaces, song in lots of throats. There seems to be a calm reverence in the way each processing person comes to the minister and the body and the blood of Christ. They look at each other and speak without hurrying. The body of Christ. The blood of Christ. Amen! Amen! Nor are the people rushing over each getting back to their places. It is a good and holy time for the most part here. You can almost feel the peace in the church as the procession ends and we sit and keep some silence together.
This is so in other parishes around the country, too. We are on the way from "lining up" to "processing." That's the way from being one solitary soul among a lot of other solitary souls in the same line — to being an assembly of hungry, thirsty, baptized believers who rejoice to come together to the table of the Lord.
Our task is to make the communion procession a real procession, an image of God's people on their way. What would help that? Think about the good things that singing does, about the ways the procession could be more of a procession and less of a lining up. Think about posture – – both in the procession and in the pews. Think about what is happening and what we are about to receive instead of what is for breakfast or supper or where did I leave my keys. It is so easy to become distracted and lose sight of what is about to take place and the sacredness of the moment. This is a procession and not a check-out line.
When we walk in this communion procession, we are learning to walk down the streets of our cities, through the work place, in the home, in the voting booth, in the picket line, in the hospital and jail corridors. This is all our walking, walking to the Lord. Do it well.”
— MONSIGNOR JACK !

Finding Our Place
Why do we fill up the seats in church from the back to the front? Maybe it's piety: We sit in the back because, aware of our many failings, we don't feel worthy to draw near. Maybe it's culture: We sit in the back because our mothers taught us never to claim the best seats or make ourselves the center of attention. Maybe it's selfish: We want to be able to skip out early. Whatever the reason, it causes a practical problem: The front seats are always empty, creating a gulf between the Lord's table and the Lord's people. And latecomers stand in the back rather than march up to the front where everyone can see that they're late. Let's show some hospitality here! Let's fill the church up from the front to the back, leaving the back rows for those who come later or late. And let's fill each row from the center: If you're the first one in a row, don't hug the end (unless you're a minister and will need to get in and out). Move into the middle so that others may come and sit beside you. Filling in the front seats first isn't proud or arrogant. It's part of the ministry of hospitality that all of us who are baptized are called to exercise. It's a simple act of kindness that helps the church to gather better around its Lord, so that we may give God thanks and praise. Copyright© 1997 Archdiocese of Chicago: Liturgy Training Publications, 1800 North Hermitage Avenue, Chicago IL 60622-1101; 1-800-933-1800. Text by David Philippart Art by Annika Nelson. We Bow Before You
How do we show reverence and love for Christ when we enter and leave the church? First, we greet each other as we would greet Christ. ("Where two or three of you gather, there I am.") Then, we bow to the altar. Why? On this altar we place our bread and wine that becomes Christ's body and blood: This is the place of sacrifice. At this altar we sit with God to dine in eternity: This is Easter's banquet table. The altar of the Most High is this table in our midst- the table of every grace and blessing! And more. The Rite of Dedication of an Altar (#4) says, "Because it is at the altar that the memorial of the Lord is celebrated and his body and blood given to the people, the church's writers see in the altar a sign of Christ himself-hence they affirm: The altar is Christ.'" Christ is the Anointed One, baptized, anointed with the Holy Spirit and robed in light. We are Christians, anointed ones, baptized, anointed with chrism and robed in white. Just like Christ, just like us, our altar was washed, anointed and robed. On its dedication day, it was sprinkled with holy water. The bishop rubbed holy chrism into its top, and ministers robed it in a white cloth. So let's bow to Christ at the altar before taking our places. And let's bow again when we depart. Christ the offering. Christ the meal. Christ the altar of sacrifice. Christ the paschal banquet table. Holy Christ, we bow before you! Copyright© 1997 Archdiocese of Chicago: Liturgy Training Publications, 1800 North Hermitage Avenue, Chicago IL 60622-1101; 1-800-933-1800. Text by David Philippart.

“I saw this little article on the internet by Shelby Evens and I liked it and I thought I would share it with you as we celebrate our nation's independence.
"Independence Day, better known in modern times as the 4th of July, is a grand and great holiday in the United States of America and is often a favorite of young people who especially enjoy the exciting, colorful and noisy traditional fireworks. The fireworks, however, are but a symbol of the meaning behind the 4th of July celebration of independence. The meaning behind the 4th of July Independence Day holiday came about as the result of the valiant efforts and strong commitment of our American forefathers not so very long ago.
Amazing changes and events have happened since July 4, 1776, however, very important changes and dramatic events also occurred prior to July 4, 1776. Brave and restless people had uprooted their lives, left everything behind, and crossed the Atlantic Ocean to come to this land where they sought freedom and rights not available to them in their homeland. They formed settlements here and organized into various groups of towns and colonies with their own local laws and rules, while still under the authority of the King of England. The country was being bom and the ideals of just how and what those freedoms would entail were ironed out through controversy and cooperative efforts of the differing opinions of the day.
The vote for the United States to become independent of Great Britain actually occurred on July 2, 1776 by the Continental Congress in Philadelphia, Pennsylvania. Congress formally approved the document, the "Declaration of Independence" on July 4, 1776. This declaration was the final break with Great Britain and expressed the united view of all of the colonies to become independent. This act was the culmination of dramatic events in which the early Americans faced a great deal of unrest that was accompanied by heartfelt and explosive rebellious incidents in their efforts to be free from tyranny. They were not deterred as they sought to identify, solidify, and maintain the profound and precious freedoms and justices they had so yearned for that they were willing to commit their entire lives to the values that they embraced.
This was, however, just a beginning point of establishing freedom in this great land, as at the time in our history, the Revolutionary War to complete the severing of our dependence from Great Britain was yet to take place, plus the horrific practice of slavery still existed, women were not privileged to enjoy most of these independent rights, and sadly, Native Americans were being displaced and uprooted as they lost their native homelands to the onward movement of the American settlers. Since the momentous Declaration of Independence was signed and approved, our struggles to truly bring equality and equal rights to everyone has triumphed with many victories, while movements and progress continue to this day.
Even though it seems like such a long time ago, if you put it into the perspective that using a moderate lifetime of only 60 years, those 232 since 1776 are less than 4 life spans away from our present 2008 (Shelby Evens wrote this in 2008). As we approach another 4th of July holiday celebration it comes to mind that our American peoples from all heritages and ethnic backgrounds can truly celebrate the enormous progress that has been made over the span of these minute and short 4 life spans of time. Our values and ideals are far too precious to become lost through the fears and struggles we are experiencing today.
Our American forefathers successfully worked through strife, fears, and the bullies of their time to prevail in establishing this great country. We, as recipients and inheritors of their magnificent efforts, must hold our heads up high as we express our thanks and jubilation on the 4* of July Independence Day holiday celebrations that we live in such a great country, and we should be encouraged to work together, hand in hand, to resolve our problems and differences in order to maintain the integrity and values that the great and famous document, the Declaration of Independence was founded upon.
A significant point of evidence to remind us that all these differences can be overcome is the cooperative and friendly relationship and camaraderie that the United States and Great Britain have been enjoying for many, many years. Those differences were very important to early Americans and Great Britain in 1776 that many risked and lost their lives over those matters and that time in history. Today it seems strangely remote and unusual that the United States and Great Britain would be enveloped in such a great controversy, and yet it happened. There is an important lesson here that we, too, can resolve all of our differences, and as we enjoy celebrating the 4th of July Independence Day holiday with the magnificent fireworks, tasty barbecues, traditional hot dogs, fun parades and other symbolic events that mark the freedom and birth of our great country, we share a common goal and belief that all people are created equal and that this country is founded on the belief of life, liberty, and the pursuit of happiness for all.”

To all the currently active or retired military personnel THANK YOU! For being instrumental in ensuring the USA continues to enjoy the freedoms our forefathers saw fit to fight for.

Happy 4th of July to all Americans!

Enjoy this summer feast and be grateful to God for its meaning. I'll see you in church.
Monsignor Jack Costello - ((St.Peter Bulletin, July 4, 2010))

“Tips for Living a Better Life - From Pope John XXIII I received this article written by Gretchen Rubin from a parishioner recently. It reflects from the wisdom of Blessed Pope John XXIII and I loved it as I absolutely love Blessed Pope John XXIII...the greatest pope of the 20lh Century in my estimation. I hope you enjoy them. "One of the most important strategies of my Happiness Project has been keeping my Resolutions Chart. It provides accountability, it prompts me to review all my resolutions once a day, it gives me the gold stars I crave – when I manage to follow my resolutions. (If you'd like to see a copy of my personal Resolutions Chart, for inspiration, just e-mail me at grubin@gretchenrubin.com." I love reading other people's resolutions and their personal commandments, and I was very interested to read the daily Decalogue of Pope John XXIII (a Decalogue is a set of rules having authoritative weight). Pope John XXIII was pope from 1958 - 1963 and was known as "The Good Pope." (He was the creator and inspiration behind Vatican Council II that revolutionized the Church.) One aspect of the list that's worth noting is the emphasis on taking each day as it comes. This mindset is hugely helpful to me. Instead of allowing myself to become overwhelmed and discouraged by imagining how hard it would be to keep my resolutions for the rest of my life, I just take it day by day (or Bird by Bird for you Anne Lamott fans). Alcoholics Anonymous follows this same approach - emphasizing "one day at a time" to keep a difficult change manageable.

So here are ten tips from Pope John XXIII about how to live a better life, day to day:
1. Only for today, I will seek to live a lifelong day positively without wishing to solve the problems of my life all at once.
2. Only for today, I will take the greatest care of my appearance: I will dress modestly; I will not raise my voice; I will be courteous in my behavior; I will not criticize anyone; I will not claim to improve or to discipline anyone except myself.
3. Only for today, I will be happy in the certainty that I was created to be happy, not only in the other world but also in this one.
4. Only for today, I will adapt to circumstances, without requiring all circumstances to be adapted to my own wishes.
5. Only for today, I will devote 10 minutes of my time to some good reading, remembering that just as food is necessary for the life of the body, so good reading is necessary for the life of the soul.
6. Only for today, 1 will do one good deed and not tell anyone about it.
7. Only for today, I will do at least one thing I do not like doing; and if my feelings are hurt, I will make sure that no one notices.
8. Only for today, I will make a plan for myself: 1 may not follow it to the letter, but I will make it. And I will be on guard against two evils: hastiness and indecision.
9. Only for today, I will firmly believe, despite appearances, that the good Providence of God cares for me as no one else who exists in the world.
10. Only for today, I will have no fears. In particular, I will not be afraid to enjoy what is beautiful and to believe in goodness. Indeed, for 12 hours I can certainly do what might cause me consternation were I to believe I had to do it all my life.

Gretchen Rubin continues..."I've read this Decalogue several times over the years, and every time I read it, a different admonition catches my attention. Today I found myself mulling over #2: I will not claim to improve or to discipline anyone except myself.' That's a good resolution for a happiness project. It often seems as though I'd be happy if only other people would behave properly! But the truth is, the only person I can really "improve or discipline" is myself. Which of the ten rang most true for you?" After I read this article from Gretchen Rubin I cut out Blessed Pope John XXIII's Decalogue and put it in my room where I see it every morning first thing. It's a great way to begin your day and start your conversations with God.”

FOCUS:
“Listen carefully to the voice of the Lord (Ps): set your heart on what will last forever (2). We only fool ourselves (1) if we believe that our possessions will bring us happiness and life. Instead, "grow rich in the sight of the Lord (3)."”
–The Order of Prayer in the Liturgy of the Hours and the Celebration of the Eucharist 2010 (ORDO)– Paulist Press, P. 169.

The Eighteenth Sunday in Ordinary Time
“Quarrels over inheritance can provoke bitterness and enmity in the closest of families. Jesus refuses to take sides on behalf of particular interests. He goes even farther, for he shows what is really at the root of the quarrel: the greed for gain, the love of money. Jesus poses the true question: what is it that assures life? In answer he recounts the shortsightedness of the rich farmer. This man thinks he will assure his life with abundant reserves accumulated in grain bins. But death suddenly snatches him away. Jesus denounces this lack of foresight. By limiting his ambitions to this world, the rich man forfeited his chance for true life.
We are fools if we believe that what is essential here below is to accumulate and to produce, if we identify the good life with a solid, reassuring bank account. "To be rich in the sight of God," is to give and to share, to seek life where life is to be found.”
— Saint Andrew Bible Missal, Pp. 704.

Reflecting on the Gospel

“More and more people are choosing to live in apartments and condos. As these kinds of dwellings become more popular, we see springing up a plethora of self-storage units. These become necessary, as smaller dwellings cannot hold what some formerly put in basements and garages. We do, indeed, store up possessions in great quantities! So, in many ways we are not totally unlike the rich man in this Sunday's gospel parable. He has enough in his present storehouses; ironically, by wanting more than he needs, he builds more and larger storehouses only to die and no enjoy his abundance anyway.
The rich man is a fool because he mistakenly thinks future happiness is guaranteed by his possessions, had his life not been demanded of him, those possessions could not have bought him happiness. Jesus cautions us to "guard against" such greed and turn our attention to where our real inheritance lies: in the fullness of life God wishes to give us. How mistaken the rich man is to identify good living with material things and miss "[W]hat matters to God"!
We work hard for what we think is important to us, we may end up with nothing because we have missed the whole point: life. Both the first reading and gospel speak of inheritance; what we struggle all our lives to learn is that life does not consist of possessions or our perceived security. Our true inheritance is not more possessions or securities but life with God. The only security we truly possess is a loving relationship with God-and this is surely what matters most to God. It should matter most to us as well.
Even with all our Christian living and reflection, we still struggle with what God graciously offers us-not more possessions but fullness of life. The challenges us to make all our work directed to a quality of life that has as its basis growing in our relationship with God and each other. Even our possessions and how we use them have this end, to bring us to right relationship with God and each other so that in the end we possess what really counts-God's life. God offers us what matters most-fullness of life and the secure happiness that only a share in God's life can bring.”

Living the Paschal Mystery
“If most of us take time to think about the way we live, we would have to admit that the pressures of everyday life tend to be our main focus. We are concer; about calendars and schedules, bills and getting ahead, sickness and health. Our lives tend to be so busy that our immediate goal is to get through another day. What would happen if we would truly take some time to think about what we possess (and where we store it all!) and what possesses us?
It takes conscious effort to ask the question, to whom do we belong? In some sense this is a question about priorities and putting God truly at the center of our lives. The answer must be more than an intellectual commitment to grow in our relationship with God and have God as our center. We must stop building (using) larger storage barns and begin changing the way we live so that our priorities are evident. Practically speaking, this probably means settling for fewer possessions. But with God at center, we really gain everything-fullness of life.”

— Living Liturgy for The Eighteenth Sunday in Ordinary Time, – Living Liturgy, 2010, p. 186.

• “o As human beings we "hunger" to be satisfied. Since our hunger knows no bounds, we are naturally driven to possess more and more. We are satisfied with the latest wide- screen TV until a newer model with more features appears. Is anyone ever satisfied with his or her salary? It seems that the more we have, the more we want. Jesus teaches us that we've already got more than we can imagine-the fullness of life at our fingertips.
• In the gospel Jesus seems curt and perturbed at the question about inheritance put to him by someone in the crowd. He is not the judge and arbitrator of such mundane things. He is, however, the judge and arbitrator of what matters most-lasting happiness and the fullness of life.
• Many of us are so caught up in the things and demands of daily living that it is hard for us to assess where our focus lies. We need to reflect on what we say matters most to us and what our manner of living says matters most to us. Then we need to reflect on what Jesus says matters most and what God is offering us.”
  

The Eighteenth Sunday in Ordinary Time,
“The Lord hands down the sternest warning to those who would store up treasure for themselves but who "are not rich in what matters to God!" What does matter to God? Qoheleth readily recognizes the vanity of laboring, toiling, and acquiring. Sorrow, grief, and restlessness persist, nonetheless, in plaguing such a person. What matters to God is that, through baptism, we have died and our life is hidden with Christ in God. Life's richness consists in seeking the One who is above and claiming the new self offered to us through him. Christ is all. Our treasure lies in claiming Christ our life who has appeared.”
— Magnificat, Vol 12, No. 6, August 2010, Pp. 26.

REFLECTION
“Jesus' teaching is not only counter-cultural; sometimes it runs counter to our human nature. How often does self-interest motivate even our good actions? Jesus tells a parable to remind his listeners that no matter how much wealth we accumulate, our lives are still in the hands of God. We must not allow money and material things-even those that rightfully belong to us -to come between us and our neighbor-between us and God.”
—Daily Prayer, 2010, P. 246.–

ORIENTATION FOR PRAYER:
“Blessed are you, O God, for your Son Jesus Christ. Rich though he was he became poor that we might be enriched in his poverty.”

Read in Scripture:

the vanity of worldly riches (Psalms 49; 62; Sir 11:10-28; Jas 4:13-5:6);
true riches (Deut 8:1-5; Job 28:1-28; Psalms 16; 37; 73; 84; Prov 2:1-4:27; Wis 8:17-9:18; Matt 6:19-34: 13:44-46; Phil 3:7-11; 4:4-20; Col 3:1-4; 1 Tim 6:3-19; 1 Pet 5:5-11).

REFLECTION:
“We are sending you, moreover, trustworthy and discreet persons who from youth to old age have lived irreproachable lives among us. They will be witnesses to mediate between us. We have done this to let you know that our whole concern has been, and is, to have peace speedily restored among you.
And now may the all-seeing God and Master "of spirits" and Lord "of all flesh," who chose the Lord Jesus Christ and us through him "to be his own people," grant to every soul over whom His magnificent and holy name has been invoked, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety. So may we win his approval through our high priest and defender, Jesus Christ. Through him be glory, majesty, might, and honor to God, now and forevermore. Amen.
Be quick to return our delegates in peace and joy, Claudius Ephebus and Valerius Bito, along with Fortunatus. In that way they will the sooner bring us news of that peace and harmony we have prayed for and so much desire, and we in turn will the more speedily rejoice over your healthy state.
The grace of our Lord Jesus Christ be with you and with all everywhere whom God has called through him. Through him be glory, honor, might, majesty, and eternal dominion to God, from everlasting to everlasting. Amen.”
— Clement of Rome, Letter to the Corinthians, The Library of Christian Classics, vol. 1, Westminster Press, 1958, p. 73)
— Saint Andrew Bible Missal, 1975, P. 706.–

“One of the side-effects of choosing a dissertation topic involving money – the Ananias and Sapphira story in Acts 5 – was that I was obligated to research every Hebrew and Christian Scripture text having anything to do with wealth and its use.
All who study this topic eventually arrive at the same conclusion: there´s no consistent biblical teaching on the subject. Not only are there the well-known differences between the Hebrew and Christian Scriptures, there are theological nuances even within the gospels themselves. One evangelist often disagrees with another. For example, Luke´s Jesus simply proclaims, "Blessed are the poor!" while Matthew´s Jesus, in the parallel passage, provides some wiggle room, "Blessed are the poor in spirit!" Yet, as rigid as Luke is on poverty, even he allows exceptions, as we see in Acts 16 when Lydia, a "dealer in purple," prevails upon Paul and his missionary companions to "stay at (her) home." She´s obviously not obligated to give up everything.
Qoheleth, the author of Ecclesiastes, is best known for the ultra-pessimistic statement with which he begins his book: "Vanity of vanities! All things are vanity!" Though he believes wealth is better than poverty, and even a sign of Yahweh´s favor, he´s brutally honest about the time and effort one wastes in acquiring it. "Here is one who has labored with wisdom and knowledge and skill, and yet to another who has not labored over it, he must leave his property." Of course, writing during a period in which Jews had no belief in an afterlife as we have today, the writer is basically saying we should have more enjoyment and less drudgery in our lives. Nothing one does or possesses will have any value at the moment of death.
Luke´s Jesus, who does believe in reward or punishment after death, looks at the issue from another angle. Before anything else, the evangelist has Jesus state the basic Christian conviction on wealth: "Take care to guard against all greed, for though one may be rich, one´s life does not consist in possessions."
Jesus´ ministry wasn´t rooted in providing his followers financial stability. On one level he agrees with Qoheleth: all our possessions eventually will belong to someone else. Yet his belief in an afterlife compels him to take his disciples beyond physical death, encouraging them to become "rich in what matters to God."
At this point, today´s Colossians passage kicks in. Like Jesus, the author is trying to expand the horizons of his or her community. "If you were raised with Christ," the writer states, "seek what is above, where Christ is seated at the right hand of God. Think of what is above, not of what is on earth."
Christians – imitating the risen Jesus – live as new creations. Taking us back to Paul´s famous Galatians 3 description of what it means to be a new creation, the author breaks down all the limits our old creation imposes on us. "There is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free; but Christ is all, in all."
Our sacred authors´ different perspectives on wealth demonstrate there´s no one way to integrate possessions even into our new, Christian life. We simply have to do so with the faith and example of Jesus always before our eyes and in our hearts.
The late John L. McKenzie often reminded us that not even members of poverty-vowed religious communities always succeed in living poverty-driven lives. (He at times referred to some religious as people who "shared in a common wealth.") Yet even the great "John L." believed we´re all are called to live a life which shows we´re directed to another life, a life in which possessions are on the perimeter, not at the center.”

“The feud, if it might be called that, between the Catholic Health Association (CHA) and the U.S. Catholic bishops over the health-care reform legislation that has already been passed by both houses of Congress and signed into law by President Obama, is the subject of this week´s column.
The CHA supported the legislation and the bishops opposed it, and continue to do so.
An interesting wrinkle in the dispute has recently developed. According to an interview with John Allen, senior correspondent for the National Catholic Reporter, Cardinal Francis George, archbishop of Chicago and president of the United States Conference of Catholic Bishops (USCCB), claims that the dispute also involves ecclesiology.
What is at issue, Cardinal George said, is the bishops´ right and duty not only to teach moral principles (for example, that all life is sacred, and therefore abortion is always immoral), but also to apply those principles to specific pieces of legislation (whether the health-care reform legislation permits funding for abortions or not).
According to the Catholic News Agency (CNA), which partners with Mother Angelica´s Eternal Word Television Network, Cardinal George accused the CHA at the recent bishops´ meeting in St. Petersburg, Florida, of having created a "parallel magisterium" to the bishops.
Helen Osman, Secretary of Communications for the USCCB, charged that quotations attributed to Cardinal George were "just wrong" and "just plain dishonest." The CNA, however, posted an item the same day (June 21), saying that the agency "stands by its report," and asserting that it had been corroborated by "several bishops."
The core ecclesiological principle at issue here, according to Cardinal George´s interview, is "about the nature of the church itself, one that has to concern the bishops"– namely, who speaks for the Church on faith and morals?
"The bishops have to protect their role in governing the church," Cardinal George said.
Sister Carol Keehan, a Daughter of Charity and president of the CHA, insisted that "We did not differ [with the bishops] on the moral question, or the teaching authority of the bishops."
Cardinal George, however, isn´t so sure. "This may be a narrow disagreement," he told John Allen, "but it has exposed a very large principle."
The principle is ecclesiological, John Allen wrote, "Who speaks for the church on matters of faith and morals, including how morality is translated into law?"
"If the bishops have a right and duty to teach that killing the unborn is immoral, they also have to teach that laws which permit and fund abortion are immoral," Cardinal George insisted. "It seems that what some people are saying is that the bishops can´t, or shouldn´t, speak to the moral content of the law, that we should remain on the level of abstract principles."
The CHA´s way of framing the dispute, however, drew support from Father Bryan Hehir, a Harvard ethicist who also serves as the secretary for health care and social services for the Archdiocese of Boston, is the former head of Catholic Charities USA, and is a former long-time official of the USCCB.
"There was a foundation for the different judgements made about the bill [by the bishops and the CHA]," Father Hehir said. "It was not about being inside or outside the permissible range of Catholic moral tradition."
Bishop Robert Lynch of St. Petersburg, Florida, a member of CHA´s Board of Trustees, made an important point about the dispute, noting that religious women, who constitute much of the leadership of Catholic health care in the United States, are currently the subject of an Apostolic Visitation initiated by the Vatican.
"I think religious women are on the receiving end of what they perceive, at least, as a lot of negative reactions by church authority," Bishop Lynch told John Allen. "That´s a climate we have to recognize."
Bishop Lynch also differed implicitly with Cardinal George´s ecclesiology. Although associated with the USCCB since 1972, "I have never before heard the theory that we enjoy the same primacy of respect for legislative interpretation as we do for interpretation of the moral law. I think this theory needs to be debated and discussed by the body of bishops."
Criticism of Cardinal George´s ecclesiology also came from Commonweal magazine (6/18/10). "It has long been the position of the USCCB that, while bishops must provide moral guidance, lay Catholics are fully competent to make decisions in the public sphere, whether in the workplace or in politics."
This column joins with Father Bryan Hehir, Bishop Robert Lynch, Commonweal, and others in support of the CHA and its president, Sister Carol Keehan.
Ecclesiology is indeed at issue here, but not the ecclesiology espoused by the USCCB´s president.”

“It is a mystery why the U.S. Catholic bishops continue to oppose the health-care reform legislation that has already passed both houses of Congress and been signed into law by the President.
The White House´s and the nation´s attention has long since moved to other matters, not least the tragic oil spill and loss of life in the Gulf of Mexico.
For a time, a handful of Democrats in the House of Representatives, led by Congressman Bart Stupak of Michigan, threatened to derail passage of the legislation because of language in the bill that they charged would pay for abortions. Mr. Stupak insisted that his position was the same as that taken by the Catholic bishops. When President Obama issued an executive order making it clear that nothing in the bill would violate the Hyde Amendment, which prohibited the use of federal funds to pay for abortions, Congressman Stupak and his small band of allies relented and expressed support for the legislation.
The bishops, however, did not change their opposition to the bill, and some of them accused Congressman Stupak of caving in to political pressure, if not also to a form of treachery.
There is an article in the June 4th issue of Commonweal that argues that the bishops have misunderstood the health-care legislation and that their continued, if not also moot, opposition to the bill adds unnecessarily to the confusion surrounding the legislation.
The article, "Episcopal Oversight," is by Timothy Stoltzfus Jost, a professor at the Washington and Lee University School of Law. Professor Jost finds the bishops to be in error on three counts.
First, the bishops repeat their earlier claims that under the new legislation federal funds will be used to subsidize health plans that cover abortions. But section 1303(b)(2) of the legislation, entitled "Prohibition of the use of federal funds," states clearly that the premium tax credits and cost-sharing reductions available under the legislation cannot be used by any health plan to pay for an abortion under the Hyde Amendment.
If there are private premiums, they must be kept in a separate account, and that account must be audited by the states. Given the added costs of administering these separate funds, Professor Jost points out, "it is likely that insurers will have little interest in offering such plans."
Second, the bishops claim that appropriations for community health centers (CHCs) under the new health-care reform legislation can be used to pay for elective abortions. This claim, Professor Jost argues, "ignores the plain facts that (1) regulations governing CHCs prohibit them from providing abortions not permitted by the Hyde Amendment...and (2) the funds appropriated for CHCs under section 10503 are not paid directly and separately to CHCs."
On the contrary, these funds are covered by the Hyde Amendment, and the President´s executive order reaffirms the force of that Amendment.
Moreover, although the bishops express concern that "a long line of federal court decisions" could be interpreted as allowing funding for abortions, they have not been able cite a single federal court decision that has ordered the funding of abortions prohibited by a federal regulation and an executive order.
Third, the bishops claim that the conscience provisions of the health-care reform legislation are inadequate. However, under the newly-passed and signed legislation, federal funds cannot be used to pay for abortions and the consciences of health-care providers are protected.
In a subsequent "clarifying statement," the bishops´ conference acknowledged that the new legislation, which the conference continues to oppose, "expands health-care coverage, implements many needed reforms, and provides welcome support to parenting women and adoptive families," and moves toward the Catholic Church´s goal of universal access to health care.
The act extends coverage for dependents up to the age of twenty-six, provides tax credits for small businesses that insure their employees, and high-risk-pool coverage for uninsured Americans with pre-existing conditions.
In 2014, Medicaid expansion and health-insurance subsidies will go into effect, insuring millions more Americans, many of whom would die without care.
Professor Jost concludes: "Public polling repeatedly reveals that Americans are confused about what the health-reform legislation does. The legislation is long and complicated, and some misunderstanding of the bill is inevitable. It is unfortunate, however, that this confusion continues to be fed by mischaracterizations of the legislation by the USCCB" [the United States Conference of Catholic Bishops].
It is often said that the making of laws is similar to the making of sausage. Unlike the bishops, however, Congressman Bart Stupak viewed the process up close, as a direct legislative participant.
He was satisfied with the changes; why aren´t the bishops?”

“Many years ago, when The National Catholic Reporter was a young newspaper, it ran a feature in the left-hand column of page one that highlighted embarrassingly dumb items that had recently appeared in parish bulletins and other ecclesiastical documents.
If that feature were still active, I would have an entry to submit. In a letter dated May 18 of this year and addressed to "Eminences" and "Excellencies" of the U.S. Conference of Catholic Bishops, Bishop Thomas Paprocki, self-described as "Bishop Designate of Springfield in Illinois," announced that the USCCB Committee on Canonical Affairs and Church Governance, of which Bishop Paprocki is chairman, is sponsoring a special Conference on the Liturgical and Pastoral Practice of Exorcism, to be held in Baltimore in early November, just before the USCCB´s semi-annual meeting.
Those with a deep interest in Catholic issues will recognize immediately how pertinent and even urgent this conference will be, given the present state of the Church and the world, what with the ongoing wars in Iraq and Afghanistan and the tragic oil spill and loss of eleven lives in the Gulf of Mexico.
For those less engaged in religious matters, an exorcism is an act by which an evil spirit is expelled from a person who is demonically possessed. The act also has a less dramatic function in the baptism of adults: when candidates are enrolled in the order of catechumens; during the period of the catechumenate itself; and during the three "scrutinies," which take place on the third, fourth, and fifth Sundays of Lent, prior to the catechumens´ baptism at the Easter Vigil.
The letter from Bishop Paprocki advises that "The conference is open to bishops and those priests or officials whom a bishop wishes to designate to attend," including those whom bishops have authorized to perform exorcisms, evidently apart from the sacrament of Baptism.
However, there is one session open only to bishops. One can only speculate what sort of topics will be addressed in this closed session.
"The conference will address not only the theological and scriptural foundations of the Rite of Exorcism," the letter continues, "but it will also provide the necessary, practical insights into the many liturgical, canonical and pastoral issues associated with exorcisms and the Church´s battle [sic] against the demonic presence in the world and the lives of the Christian faithful."
The fact that the conference will be less concerned with the baptismal aspects of exorcism than its more "Hollywood" dimensions is made clear by the schedule of events.
The first afternoon session will focus on "the phenomenon of evil in contemporary culture; and responses and resources available to address the presence of evil, particularly through the use of exorcism." No mention of Baptism here.
In the evening there will be a discussion of cases and responses "from a practical standpoint." As opposed to a theoretical standpoint?
On the second morning, there will be a "detailed presentation of the practice and use of the rites associated with exorcism [and these rites, again, will apparently have nothing to do with the sacrament of Baptism], strategies for pastoral care [how to deal with those possessed by the Devil?], and an examination of other phenomena related to the presence of evil" [what these "other phenomena" might be is evidently left to the imaginations of the conference attendees].
The session designated for bishops only (in italics), on the second afternoon of the two-day conference, will present and discuss "matters of special interest to bishops related to the phenomenon of evil and the use of the Rite of Exorcism."
One wonders if this session will address the scandal of sexual abuse of children and other young people by priests and the subsequent cover-up of such crimes by bishops themselves, their intimidation of victims and their families, their hiding behind lawyers, and their irresponsible movement of predatory priests from assignment to assignment, without any warning to potential victims or even to pastors.
Bishops will undoubtedly be relieved to learn that there is no registration fee for those who wish to attend only this second afternoon session.
Bishop Paprocki hopes that many bishops and their designated officials will participate in this "important" conference. Those who need further assistance can contact a lay employee in the committee office or another staff person, a relatively young monsignor with a highly unclerical first name. He may be a fine person who will eventually be appointed a bishop himself. The priest who sent me a copy of this letter wrote across the top, in capital letters, "CAN YOU BELIEVE THIS? IN 2010." His question was rhetorical, of course.”

“Arizona has been in the news lately because of the passage of an immigration law that many accuse of fostering racial profiling.
However, there is another Arizona case that has gained national attention, especially in Catholic circles. And that is the excommunication of Sister Margaret Mary McBride, R.S.M., vice president of mission integration at St. Joseph´s Hospital and Medical Center in Phoenix.
Sr. McBride was declared excommunicated by Phoenix Bishop Thomas Olmsted for her part in approving an abortion in 2009. She had served on a hospital ethics committee that had considered the case of a pregnant woman who, without an abortion, would die alongside the fetus.
The bishop cited Directive 45 of the fifth edition of the "Ethical and Religious Directives for Catholic Health-care Services," approved by the U.S. Catholic bishops late in 2009.
Directive 45 states: "Abortion (that is, the directly intended termination of pregnancy before viability or the directly intended destruction of a viable fetus) is never permitted. Every procedure whose sole immediate effect is the termination of a pregnancy before viability is an abortion...."
The directive repeats the teaching of Pope John Paul II in his 1995 encyclical Evangelium vitae ("The Gospel of Life"): "I declare that direct abortion, that is abortion intended as an end or as a means, always constitutes a grave moral disorder since it is the deliberate killing of an innocent human being."
"This teaching is clear," writes Father Charles Curran, the leading Catholic moral theologian in the United States and one of the Church´s most distinguished moral theologians worldwide.
"A direct abortion is always wrong, whereas an indirect abortion," he adds, "can be permitted for a proportionate reason." Father Curran´s commentary appears in the June 5th issue of The Tablet, published in London.
In the Phoenix case, both mother and fetus would have died if nothing had been done to save the life of the mother. "According to the hierarchical Catholic teaching," Curran acknowledges, "you can never directly take one life in order to save another. You can never do a moral evil in order to achieve a good end. Catholics are not utilitarians."
And yet indirect abortions are permitted under particular circumstances, for example, in the removal of a pregnant, cancerous uterus. The action is aimed at the removal of the uterus, not the killing of the fetus which happens to be inside the uterus.
Father Curran reports that he is often asked if there is anything new that might lead to a different response in circumstances such as the Phoenix case. His answer is in the affirmative. There are some new developments, but also historical realities that are pertinent to the discussion.
"The conflict between the life of the mother and the life of the foetus [sic]," Curran writes, "was even more common in the late nineteenth century than today." At that time, "important and quite traditional Catholic moral theologians" proposed different approaches that were later deemed unacceptable by the Vatican.
Two respected Italian moralists went so far as to argue in favor of a fatal craniotomy performed on the fetus to save the life of the mother. At first, the Vatican said that "the approved authors should be followed." In 1883 the Holy Office (the forerunner of the Congregation for the Doctrine of Faith) responded that it was still studying the issue. In 1884 and again in 1889 the Holy Office rejected the craniotomy option.
A famous German moralist proposed that a doctor could accelerate the birth of a non-viable fetus, but the Holy Office also decided that such a teaching could not safely be followed.
"These cases," Father Curran writes, "show how recent the teaching on direct abortion found in the U.S. ethical directives is, and they also indicate that such a position cannot claim a high degree of certitude."
Just as killing is sometimes accepted in the Catholic tradition if there is a proportionate reason, such as in war and self-defense, so saving the life of the mother is "a proportionate reason justifying an abortion."
"In my judgment," Father Curran concludes, "the strong reaction by many Catholics to the action taken by the Bishop of Phoenix could well indicate the sensus fidelium ["sense of the faithful"]. At the very minimum...the Church should study again the history and reasons proposed in this case.
"It is clear that many theologians and some bishops have come to the conclusion that an abortion to save the life of the mother is a morally good act."
This conclusion will stun and upset many Catholics, but the issue, as Charles Curran has shown, is more complex than it might at first appear.”

FOR THE CHURCH

FOR THE WORLD

FOR THOSE OPPRESSED, AFFLICTED OR IN NEED

FOR THE NEEDS OF THE LOCAL COMMUNITY

FOR THE CHRISTIAN ASSEMBLY

FOR THE SICK

FOR THE DECEASED

FOR INDIVIDUAL INTENTIONS

PENTECOST LITANY OF PETITIONS:

1. For the Church, that it be a place where all experience the holiness of God
   forgiveness of sins, and the deliverance from evil,
2. That inspired by the words and actions of Jesus
   nations will work together so that every person
   receives their daily bread,
3. That in a world of conflicting voices, where evil destroys people's spirit,
   and corruption and violence abound, we shall not be put to the test,
   but place our trust in God's love,
4. For the faith community of St. Peter: that God will guide us
   to true and authentic expression of our innermost self
   as we seek to pray and deepen our relationship with God,
5. We lift up in prayer, Father, those not present today:
   the sick, the homebound, and those listed in the parish book of intentions, especially
6. That our relatives, friends and parishioners who have passed through death
   may enter the kingdom of heaven, remembering

Catholic Faith, American Freedom

“The dialogue between Catholic faith and American culture...
begins in the heart of every American Catholic who loves
both faith and country....” – Cardinal Francis George

Theology for
a God-centered Life

The Pearl of Great Price: The Kingdom of God – The search for the will of our God who loves us. This leads us to look always for the greatest possible good which is the will of God who loves us... a life-long pursuit. The Kingdom of God is not the church which needs to lead us to the will of God... to assist us in remembering God's presence in Christ and His Body and Blood in the Eucharist.

Prayer For Peace
To Mary, The Light of Hope
Pope John Paul II

“Immaculate Heart of Mary, help us to conquer the menace of evil, which so easily takes root in the hearts of the people of today, and whose immeasurable effects already weigh down upon our modern world and seem to block the paths toward the future.
From famine and war, deliver us.
From nuclear war, from incalculable self-destruction, from every kind of war, deliver us.
From sins against human life from its very beginning, deliver us.
From hatred and from the demeaning of the dignity of the children of God, deliver us.
From every kind of injustice in the life of society, both national and international, deliver us.
From readiness to trample on the commandments of God, deliver us.
From attempts to stifle in human hearts the very truth of God, deliver us.
From the loss of awareness of good and evil, deliver us.
From sins against the Holy Spirit, deliver us.
Accept, 0 Mother of Christ,
this cry laden with the sufferings of all individual human beings, laden with the sufferings of whole societies.
Help us with the power of the Holy Spirit conquer all sin: individual sin and the "sin of the world," sin in all its manifestations.
Let there be revealed once more in the history of the world the infinite saving power of the redemption:
the power of merciful love.
May it put a stop to evil.
May it transform consciences.
May your Immaculate Heart reveal for all the light of hope. Amen.”

Muslim, Jewish, Christian Prayer for Peace

“O God, you are the. Source of life and peace.
Praised be your name forever.
We know it is you who turn our minds to thoughts of peace.
Hear our grayer in this time of war.
Your power changes hearts.

Muslims, Christians, and Jews remember, and profoundly affirm,
they are followers of the one God,
children of Abraham, brothers and sisters;
enemies begin to speak to one another;
those who were estranged join hands in friendship;
nations seek the way of peace together.
Strengthen our resolve to give witness to these truths
by the way we live. Give to us:

Understanding that puts an end to strife;
Mercy that quenches hatred, and
Forgiveness that overcomes vengeance.
Empower all people to live in your law of Love. Amen.”

Prayer of John XXIII, Vatican II

From the Document, Laity In The Church, Fromthe Second Vatican Council:

No matter what your condition of life,
no matter who you are
or what you do,
Christ is calling you to be holy.
In fact, the Spirit is even now
moving you interiorly
to love God more deeply
and serve God more fully.
We have been made sons and daughters of God
through baptism
and now we share in the divine life.
This means that we are truly made holy,
we are truly called to live accordingly.
We are among the saints,
God's chosen ones,
beloved of God,
called to be meek,
to be kind,
and to be loving.
God's mercy is upon us. Amen. (Article 40)

Prayer to Christ the Healer

“In the comfort of your love,
I pour out to you, my Savior, The memories that haunt me,
The anxieties that perplex me, The fears that stifle me,
The sickness that prevails upon me,
And the frustration of all the pain that weaves about within me.
Lord, help me to see your peace in my turmoil,
your compassion in my sorrow,
your forgiveness in my weakness,
And, your love in my need.
Touch me, 0 Lord, with your healing power and strength.”

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