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TABLE OF CONTENTS PAGE ONE

Commentaries and Reflections for
"The Fifth Sunday in Ordinary Time," – February 5, 2012


Commentaries and Reflections II for
"The Fifth Sunday in Ordinary Time" – February 5, 2012




"Vatican II: After 40 Years"

"The Year of Faith"

"The Disconnect Between Bishops and Other Catholics"



Suggested Intercessory Petitions for
"The Fifth Sunday in Ordinary Time," – February 5, 2012


Intercessory Petitions Chosen for
"The Fifth Sunday in Ordinary Time" – February 5, 2012


The Fifth Sunday in Ordinary Time



Top of Page



To Sing at Mass or To Sing the Mass?

Praying the Mass Anew and Responding Well

What response should we give during the Sign of Peace?

THE AMBRY, OTHER THINGS OF THE ALTAR

The Altar II -- August 7, 2011

The Church Prays with Attention...The Eucharistic Prayer...Wow!

What Gets Changed? The Eucharistic Prayer continues...

The Mass Begins at Home

Keeping Sunday

The Saints of February... St. Blaise Day and Blessing

My Niece, Kelly's, E-Mail

For the Domestic Church - Giving A Blessing

The Newest Saint of January...Saint Andre Bessette...January 6th

Day Or Date

Grace, A Habit of the Catholic Heart

Addressing the Issues of Unemployment and Wellness

The Ten Commandments Of Forgiveness

CATHOLIC FAITH, AMERICAN FREEDOM

INCIVILITY WINS AGAIN...a personal editorial

Finding Our Place & We Bow Before You

Twelve Things the Bishops Have Learned From the Abuse Crisis

Ten Tips To A better Life - Pope John XXIII

THE MEANING OF SUNDAY...

A Word About Silence

How Are The Readings for Each Sunday Chosen?

THE EUCHARISTIC PRAYER — IS IT OURS?



Center For Liturgy, St. Louis University




Prayer of John XXIII, Vatican II
Muslim, Jewish, Christian Prayer for Peace
Prayer to Christ the Healer
Claim Your Vote, Be Informed about Legislation:
Board of Election Commissioners, St. Louis County
Election Politics Resource

Ozark Chapter of Sierra Club
Weather, Earthquake & National Parks Links
Time of Day & Calendar Date


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Blessed Mother by Costello



Cactus Blossoms on Miniature Cactus



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.


Center For Liturgy, St. Louis University



The Rooster Crowed for Peter Three Times

This hand carved wall relief of a rooster was removed
from Saint Peter Church in metropolitan Columbus, Ohio.

Center For Liturgy, St. Louis University






Multi-colored Iceberg Breaking Up in Antarctica

TABLE OF CONTENTS

The Fifth Sunday in Ordinary Time

Woe to Me if I Do Not Preach the Gospel

Job 7:1-4, 6-7
“Job is one of the best known characters in the Old Testament. While many speak of the "patience of Job," reading his words proves him to a complainer and debater, a person who did not accept easy explanations for his suffering. The book of Job deals with the question of • innocent suffering, trying to move beyond the overly simple belief that the good or evil that befall people are God's reward or punishment for their actions. The story begins as God points out what a good man Job is, to which Satan replies that Job is good because of the rewards he receives, not for genuine love of God. As the tale goes, God allows Satan to test Job. For 40 chapters of poetic argumentation, Job defends himself against friends who assert that he must be guilty of something if he has been so punished. While Job refuses to blame God for his calamity, he nevertheless calls on God to explain why he must suffer so much.
In the end, God denounces Job's friends and their theories of divine retribution, but also teaches Job that he cannot call God to account. While the friends offer sacrifice for their presumption, God restores Job's fortunes, giving him more than he ever had and an additional 140 years in which to enjoy life. In the passage we hear today, Job has just begun his time of trial and is giving a sorry account of the hopeless drudgery of life. In the last line he addresses God, asking God to remember him. That is a typical prayer in the scriptures, usually implying a plea for God's mercy, compassion, or restraint (see Psalms 78:39, 103:14).”

Psalm 147:1-2, 3-4, 5-6 (see 3a)
“This psalm might well be the song of Job when he was restored. Most poignant, if we take all of Job's sufferings into account, is the idea that the Lord heals the brokenhearted and binds up their wounds. We are reminded of the end of the book of Job in praising God's limitless wisdom, care for the lowly, and the demand that the wicked repent.”

1 Corinthians 9:16-19, 22-23
“"Woe to me if I do not preach [the Gospel]!" In previous readings from 1 Corinthians, we have seen that Paul interprets the meaning of human life in terms of God's future. In today's selection, Paul describes his understanding of his own vocation. After assuring the community that he was radically free (9:1-14), he now says that he cannot boast about his service of the Gospel because he is obligated to do it. In this, he depicts himself like Jeremiah, called from his mother's womb (see Galatians 1:15).
In fact, he actually describes himself as compelled, and eventually even as a slave (see Romans 1:1, Galatians 1:10). Paul believes that after receiving the call of Christ, his life has but one object: to preach the Gospel. Thus, he feels he must do anything and everything possible to complete that obligation.”

Mark 1:29-39
“In the scenes we visit today, Jesus continues his intensive activity of healing and casting out demons. The first healing miracle Mark recounts is that of Simon's mother-in-law. Earlier, when Jesus cast out a demon in the synagogue (1:26), the response was that everyone was amazed. When this woman was healed, we hear that she "waited on them," a phrase which can also be translated as "ministered to them." As the word that is also the etymological root of the English word deacon, this is the same word that Mark used for the angels' ministry to Jesus in the wilderness. Mark's next use of the word will be in 10:45, where Jesus teaches that the greatest must "serve." Thus, while her waiting on them gives solid evidence of her healing, it also demonstrates her response of discipleship: she who was healed, responded in ministry to others. This goes significantly further than the astonishment of those who heard Jesus' preaching in the synagogue.
As Mark continues his account of Jesus' inaugural activity, his exaggerated vocabulary emphasizes the impact Jesus was having on his contemporaries. The other side of that was Jesus' own sense of being driven to mission. Preaching the Gospel through teaching and healing was the sole purpose of his life: "For this purpose have I come."”


Connections to Church Teaching and Tradition
  1. "Having been sent by God to the nations . . . the church, in obedience to the command of her founder1 . . . strives to preach the gospel to all" (AG, 1).

  2. "The mission of preaching the Gospel dictates . . . that we should dedicate ourselves to the liberation of people even in their present existence in this world. For unless the Christian message of love and justice shows its effectiveness through action in the cause of Justice in the world, it will only with difficulty gain credibility with the people of our times" (JM, 35).

  3. "'Woe to me if I do not preach the Gospel!'2 . . .St. Paul addresses . . . a call to walk all paths of evangelization . . . religion must not be restricted 'to the purely private sphere'3 . . . the Christian message must not relegated to a purely other-worldly salvation incapable of shedding light on our earthly existence4" (CSDC, 71).
1 Mt 16:15.
2 1 Cor 9:16.
3 John Paul II, Message to the Secretary-General of the United Nations, on the occasion of the thirtieth anniversary of the Universal Declaration of Human Rights (2 December 1978): AAS 71 (1979), 124.
4 Cf. John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83(1991), 799.

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Commentaries and Reflections for
"The Fifth Sunday in Ordinary Time," – February 5, 2012




5 FIFTH SUNDAY IN ORDINARY TIME

“1) Job 7:1-4, 6-7; 2) 1 Corinthians 9:16-19, 22-23; 3) Mark 1:29-39”
FOCUS: Job's cry of hopelessness (1) stands in marked contrast to the hope of those who put their trust in Jesus (3), who "heals the broken hearted and binds up their wounds" (Ps). Such are the blessings of the good news. God calls us to the prophetic work of sharing the gospel message.”
“By our Baptism we all join Christ in the roles of priest, prophet and king. The prophetic role can be particularly challenging, as opportunities to share the gospel message in word or example are constant. This is a fundamental requirement of our baptismal calling, however, so we must undertake it, even when it is inconvenient or tedious. Job compares his life to someone in forced service, as he tells of the sufferings and hardships of his life. In the second reading, Paul tells the Corinthians that preaching is his purpose; he must do it. In the Gospel, Jesus heals Peter's mother-in-law and many others who were ill or possessed. He moves on, to preach and heal throughout all of Galilee.”

6 MONDAY OF FIFTH WEEK IN ORDINARY TIME
(OBL. MEM. Saint Paul Miki, and Companions, Martyrs)

“1 Kgs 8:1-7,9-13 Ps 132:6-10 Mk 6:53-56 Mt 28:16-20 ”
“FOCUS: Through the words and example of faithful people, God's Kingdom continues to be built up.”
“Jesus brought people to salvation by showing them God's love. His words and example sparked faith in many who encountered Him. Saint Paul Miki and his companions, whom we honor today, followed this same pattern. They brought many to know and accept the Gospel through their preaching, their lives of service and by how they met death.”
“In the first reading, Solomon dedicates the Temple, which will hold the Ark of the Covenant. The entire community joins in the festivities, and God comes to dwell there. In the Gospel, Jesus arrives in Gennesaret. When the people recognize Him, they bring the sick on mats to be healed. He cures many throughout the area.”
“Solomon consecrates the temple (1), the resting place of the ark (Ps). All are invited to share in Messianic blessings (2). Paul Miki, Jesuit scholastic, and his twenty-five companions, including two other Jesuits, six Franciscans, fifteen tertiaries, and two laymen, were crucified by order of the ruler Hideyoshi 5 Feb. 1597 at Nagasaki; among them the Mexican, Felipe de Jesus, first martyr from the Americas to be beatified; protomartyrs of the Far East. (canonized in 1862 by Pope Pius IX).”
“” “”

7 TUESDAY OF FIFTH WEEK IN ORDINARY TIME

“RDGS: 1) 1 Kings 8:22-23, 27-30; 2) Mark 7:1-13”
“FOCUS: We are to do God's will with humility.”
“Jesus loved sinners, but had harsh words for those who were hypocritical. These people pride themselves on their righteousness and quickly find fault with others. This is not what Christ expects of us. Let us pray for the grace to know and follow God's will, and to remember that all of us are sinners in need of His forgiveness.”
“Solomon prays at the Temple he had built. He praises God for keeping His covenant with those who are faithful. In the Gospel, some religious leaders question why the disciples do not follow the cleansing rituals when eating. Jesus responds by chastising the leaders for following human laws, while being unfaithful to God's commands.”
“Solomon offers praise (1) in the house of God (Ps). How often our traditions obscure the spirit of God's commandments (2).”

8 WEDNESDAY OF FIFTH WEEK IN ORDINARY TIME
(Opt. Mem. Saint Jerome Emiliani; Saint Josephine Bakhita, Virgin)

“1) 1 Kings 10:1-10; 2) Mark 7:14-23”
“FOCUS: We are to pray for wisdom to help us avoid falling into sin.”
“With today's technology and the hard economic times, it is becoming more difficult to avoid evils, such as adultery, malice, deceit and envy. It is fairly easy to let our guard down and be led into sin. Let us pray to be blessed with wisdom as we navigate these challenging times, and strive to remain true to our Christian principles.
In today's first reading, we hear about Solomon's wisdom before the queen of Sheba and how he was able to answer all her questions with the gift of wisdom he had received from God. In the Gospel, Jesus teaches that what defiles a person is the evil that comes from their heart, not the food they eat.”
“The queen of Sheba acknowledges Solomon's great wisdom (IPs). Jesus speaks of evil in the heart (2). Jerome Emiliani, + 1537 of the plague; Venetian soldier whose conversion led to the founding (1534) of the Clerks Regular of Somascha, today numbering about 475 members; dedicated to the poor and the education of youth; patron of orphans and abandoned children.”
“Josephine was born around 1869 in Sudan and raised in the Islamic faith. She was kidnapped around the age of seven by slave traders who gave her the name, "Bakhita," meaning "lucky one." She was sold to a number of owners until she was purchased at about the age of twelve by the Italian Consul Callisto Legnani. He brought her to Italy and, while serving as a nanny, was sent to live with the Canossian Sisters in Venice. There she was formally introduced to the faith, baptized Giuseppina, and eventually granted her freedom. In 1896 she joined the Conossian Daughters of Charity, and for twenty-five years served her sisters as cook, seamstress, and portress at their houses in Venice, Verona, and Schio. She was especially beloved by her students for her sweet nature and musical voice. After a long and painful illness she died in 1947. Pope John Paul II canonized this first Sudanese saint 1 October 2000 as a witness to evangelical reconciliation and a model of freedom.”

9 THURSDAY OF FIFTH WEEK IN ORDINARY TIME

“RDGS: 332: 1 Kgs 11:4-13 Ps 106:3-4,35-37,40 Mk 7:24-30”
“FOCUS: Jesus brought God's love and healing to all people. The Lord grew angry (Ps) with Solomon whose marriages with foreigners led to idolatry (1). Jesus heals the daughter of a foreigner, a Syrophoenician woman (2).”
“God chose the Jewish people to play a major role in revealing His love and plan of salvation to the world. Jesus, Himself, was Jewish, and began His saving work among His own people, but then expanded it to include others. In the end, Jesus made it clear that the New Covenant was to include all those who followed Him and did God's will.”
“Today's first reading relates how Solomon's foreign wives led him astray and he worshiped false gods. In the Gospel, a foreign woman asks Jesus to cure her child. Jesus denies her request, suggesting that would be like throwing the children's food to the dogs. In faith, she persists, and Jesus cures her daughter.” “”

10 FRIDAY OF FIFTH WEEK IN ORDINARY TIME
(OBL. MEM. Saint Scholastica, Virgin)

“RDGS 333: 1 Kgs 11:29-32; 12:19 Ps 81:10-15 Mk 7:31-37 see 530: Sg 8:6-7 Lk 10:38-42”
“FOCUS: God's love for us can be found in all life's situations, but it may not always be readily evident.”
“We believe that God is present with us always, but we also should keep in mind that this love is not distant. God is not uninvolved with His creation. In good times and in bad, we can reflect on events that are happening and recognize how God is continually working for our greatest good–often in ways we would not expect.”
“In the first reading, the prophet Ahijah symbolically separates ten of the twelve tribes of Israel from the rule of the House of David. We are told that the symbolism became reality with the rebellion of Israel. The Gospel shows Jesus manifesting the power of God by healing a deaf man who had a speech impediment.”
“Jeroboam, an architect of the temple, learns of the kingdom's approaching schism (1) for its failure to hear God's voice (Ps). Jesus heals the deaf and the mute (2).”
“Scholastica, + c. 543 at Monte Cassino; twin sister of St. Benedict; "She could do more because she loved more" (Gregory the Great, The Dialogues)', eventually interred in the same grave with her brother; invoked against storms; patroness of Benedictine nunneries.”

11 SATURDAY OF FIFTH WEEK IN ORDINARY TIME
(Opt. Mem. Our Lady of Lourdes; Saturday in honor of BVM)

“1 Kgs 12:26-32;13:33-34; Ps 106: 6-7,19-22; Mk 8:1-10. ”
“FOCUS: Jesus showed us that following Him means that we are to help feed the hungry.”
“It is a painful reality that today there is still hunger in the world, and people still die of starvation. Jesus showed us that part of our work as Christians is to help feed those who are hungry. Jesus feeding the four thousand not only prefigured the Eucharist, but was also a reminder of our call to help satisfy the needs of others.”
“In the first reading, Jeroboam, afraid of losing control of the Northern Kingdom, encourages the Israelites to turn from God and worship idols. Under his rule many strayed from God. In the Gospel, huge crowds were drawn to Jesus. They had followed Him for days, and now had no food. Jesus fed them all with seven loaves and a few fish.”
“According to St. Bernadette (16 Apr.), the visionary at Lourdes in 1858, the Virgin Mary proclaimed herself "The Immaculate Conception"; patroness of Portugal and the Philippines.”
“PN Pope John Paul II designated 11 February as World Day of the Sick, "a special time of prayer and sharing, of offering one's suffering for the good of the Church and of reminding us to see in our sick brother and sister the face of Christ who, by suffering, dying, and rising, achieved the salvation of humankind" (Letter Instituting the World Day of the Sick, 13 May 1992, 3).”

12 THE SIXTH SUNDAY IN ORDINARY TIME

“RDGS 1) Leviticus 13:1-2, 44-46; 2) 1 Corinthians 10:31—11:1; 3) Mark 1:40-45”
“Christ offers us His compassion and mercy, grace and healing.
In Christ we find not just compassion and mercy, but healing and grace. It is Christ's great desire that we come to Him and bring before Him all that might keep us from experiencing God's love. Placing our faith in Christ brings healing, wholeness and salvation.”



FOCUS: Job's cry of hopelessness (1) stands in marked contrast to the hope of those who put their trust in Jesus (3), who "heals the broken hearted and binds up their wounds" (Ps). Such are the blessings of good news.”

The Order of Prayer in the Liturgy of the Hours and the Celebration of the Eucharist 2012 (ORDO) Paulist Press, Pp. 47


COMMENTARY:

“Mark is interested in the link between the miraculous activity of the messiah and the awakening of faith. Faith leads people to ask Jesus for healing. Healing leads them to the total commitment of faith.
The cure of Peter's mother-in-law suggests more than Christ's extraordinary power over a sick body. In a clipped account, Mark demonstrates his interest in the meaning of the event: the healing of bodies is aimed at wholeness of spirits. This same narrative implies a model for every believer. Made whole by the power of Jesus, we too must devote our full energy to serving the Lord.
This model is not easy. Enthusiasm for miraculous cures is not enough. All the crippled and possessed of Capernaum crowd in front of Simon and Andrew's house because they see Jesus only as a wonderworker. Jesus slips away. He takes refuge in solitude and prayer, to search out the real meaning of his mission. He is first of all the sower gone out to spread the Word (Mark 4:3). His word more than his miracles must move us.”
— Saint Andrew Bible Missal, P. 555.





UNDERSTANDING SCRIPTURE

Reflecting on the Gospel
“Some psychologists and social workers are putting out alarms about the phenomenon of text messaging. It's not unheard of for adolescents to be sitting right across from each other at a cafeteria table and texting back and forth rather than simply looking at each other and having a conversation. The red flag about text messaging is that it is instant and impersonal. It is efficient, yes. But this raises the question whether all life is simply about efficiency. The gospel this Sunday suggests otherwise. The gospel leads us to believe that Jesus' reputation as a miracle worker was spreading ("Everyone is looking for you.").
Not surprisingly, "they brought to [Jesus] all who were ill or possessed by demons." In fact, "the whole town was gathered at the door" of Simon and Andrew's house, Had efficiency been the point, Jesus could have simply willed everyone to be healed within, say, a hundred-mile radius. How efficient that would have been! But surely something incredibly important would have been missing: the personal touch that characterizes Jesus' ministry.
For Jesus people are not just numbers or projects to be taken care of in as efficient a manner as possible. No, there is something incredibly personal about approaching a friend's sick mother-in-law, about friends bringing the sick to Someone who promises hope and healing. And this is a point of the gospel: surely Jesus has the power to heal, but even more important, these healing accounts are instances of the far-reaching power of Jesus to save. Jesus' healing others is a sign of salvation. And salvation is always up close and personal. Jesus' healing of Peter's mother-in-law was very personal: he approached her, grasped her hand, and helped her up.
But there is more to this gospel. In reaching out to "the whole of Galilee" Jesus responds to the universal human condition of misery and hopelessness. But he always does so in a very personal way. The ministry of Jesus is truly about all humanity's experiencing the transformation of human hopelessness through personal encounter with Jesus. Jesus' desire is that others experience the Good News of his personal care and presence. Even now, Jesus treats each of us just as personally as he treated Simon's mother-in-law and the others who were brought to him for care. All we need to do is come to him in hope and trust.”

Living the Paschal Mystery
“In all these healings (and we will be hearing more in the Sundays to come), we receive glimpses of the greater mystery being revealed by Jesus: the mystery of salvation, the movement from death to life. The evil that affects all of our lives in one way or another is a reminder that the kingdom of God is "not yet" fully established. The healings and Good News of Jesus are reminders that the kingdom is "already" gradually being revealed in the words and deeds of Jesus, whose mission is to inaugurate God's kingdom.
By means of personal encounters with individuals in the healings, Jesus establishes a relationship with others so that he might preach the Good News that God's kingdom is at hand. The healings performed by Jesus inaugurate tb kingdom of God, inaugurate salvation. We know that Jesus desired to preach in "the nearby villages." We know what Jesus did: encountered people and offered them wholeness. As his disciples, this is our work as well. It is our way of life. We must be as up close and personal as Jesus was.”

– Living Liturgy for The Fifth Sunday in Ordinary Time – Living Liturgy, 2012, p. 50.

Focusing the Gospel

Key Words and Phrases: mother-in-law lay sick, approached, grasped her hand, helped her up, all who were ill, the whole of Galilee

To the Point: “Jesus' healing of Peter's mother-in-law was very personal: he approached her, grasped her hand, and helped her up. Further, in reaching out to "the whole of Galilee" Jesus responds to the universal human condition of misery and hopelessness. But he always does so in a very personal way. The ministry of Jesus is truly about all humanity's experiencing the transformation of human hopelessness through personal encounter with Jesus.”

Connecting the Gospel:
to the first reading: “job describes the misery of the human condition when he laments that his life is filled with "drudgery"—he feels trapped ("is a slave") and is "without hope." This also describes the condition of the people who came to Jesus for healing. Jesus overturns the human condition, bringing hope and healing—then and now.”

to our experience: “A sick child instinctively seeks the touch of a loving parent; he or she wants the parent to sit by the bed, to be near. Even as adults, when we are ill or down-and-out, we seek comfort from a trusted and caring other who grasps our hand. As the gospel illustrates, in times of trouble we need the personal touch and presence of another.”

Connecting the Responsorial Psalm to the Readings:
“This Sunday's first reading from Job hits us with the futility, the restlessness, and the "troubled nights" of the human condition. We hear these lines proclaimed with full awareness of the rest of Job's story: the destruction of his family, the loss of his property, his prolonged and painful illnesses, his degradation by friends and neighbors—all couched in the inattentiveness of a God who seems not to care. The gospel reading, however, presents us with the truth of God's response to our condition: in Jesus, God comes among us with healing and salvation. The verses of the responsorial psalm parallel the first reading and gospel by contrasting human brokenness with the saving power of God. What has been destroyed, God rebuilds. Those who have been scattered, God gathers. Those who are wounded, God heals. The gospel shows us God's power at its fullest in the person and mission of Jesus. In singing this psalm we tell the world what we have come to know: that in the midst of human suffering God comes up close and personal, changing how things are.”

to psalmist preparation:
“In the psalm refrain you call the assembly to praise God for healing the brokenhearted. In the verses you expand on the ways God does this healing. As part of your preparation try putting names and faces on these ways. In other words, what have you seen God rebuild? Whom have you seen God regather? Whom do you watch God sustain?”

— Living Liturgy for The Fifth Sunday in Ordinary Time, – Living Liturgy, 2012, p. 51 .





HOMILY POINTS
  • “Grasp—a word communicating strength, immediacy, purposefulness, urgency, and energy. There are times when a vigorous grasp is called for. For example, a parent grasps a child's hand about to touch a hot stove. Often what a seemingly hopeless situation needs is someone who will grasp the situation with energy and insight and turn it around.”
  • “Into a human condition poignantly described by Job—the sense of pointless drudgery and hopelessness, and the constant presence of misery and suffering—Jesus enters with great energy and healing power. Jesus turns the human condition around, and does so in a very personal way.”
  • “The human condition remains; the woes of Job are felt by us. But so does the healing energy and touch of Jesus remain. This ministry of Jesus continues through us as we personally reach out and take time to be present to those in need. For example, we lend a listening ear to those who feel hopeless, we grasp the hand of someone teetering on the edge of total discouragement, and we approach those who are lonely or homeless and offer them help and encouragement. In all these ways, we are the personal presence of Jesus for others.”
— Living Liturgy for The Fifth Sunday in Ordinary Time – Living Liturgy, 2012, p. 52.




ABOUT LITURGY

The church's ministry to the sick: “The strength of God is especially needed at times of illness. The church is well aware of the need for God at this time and has an extensive, personal ministry to those who are ill. First, there is a special sacrament for those who are sick or dying. Either individually or in a communal celebration, the sacrament of the sick not only brings comfort and healing to the ill but also the prayers of the whole church. Second, the permission for extraordinary ministers of Holy Communion to take Holy Communion to the ill and homebound is another personal expression of Jesus' healing ministry through the work of the church. Third, each time we exercise our baptismal priesthood and pray intercessions for the sick and dying (during liturgy or during our own private prayer), we are participating in Jesus' healing ministry.”

Healing in Mark's gospel: “Mark's gospel tends to cluster material; the gospel pericopes (selections) from the fifth through the eighth Sundays in Ordinary Time in Year B all include healing stories. These are not mere repetitions, but each Sunday these healing stories move us deeper into Mark's overall agenda: to announce the inauguration of God's kingdom. One good way to prepare for each of these Sundays is to look each week for what is new in the readings that furthers our understanding of the establishment of God's reign. We might especially consider how each healing story reveals something deeper about Jesus' love and care, about his offer of salvation, and about his very personal invitation to us to be disciples of healing and personal care.”

About Liturgical Music:

Music suggestions:
“Songs about Jesus' healing and saving mission abound. Howard S. Olson's text "Good News" [G2, GC, GC2, LMGM, RS] uses an Ethiopian tune with refrain. The verses tell the story of Jesus' preaching, his conflict with the elders, and his death on the cross. The refrain relates the Good News to the healing of broken hearts. This song would fit the preparation of the gifts, or it could be sung by the choir alone as a prelude. An excellent entrance hymn would be "Your Hands, 0 Lord, in Days of Old" [PMB, JS2, RS, WC, W3, WS]. Fred Pratt Green's "When Jesus Came Preaching" [RS, W3] could be used for either the entrance or the recessional. "For the Healing of the Nations," found in many resources, ties the healing work of Jesus with our mission to continue that work. Set to a strong tune such as ST. THOMAS, WESTMINSTER ABBEY, or CWM RHONDDA, this text would make an excellent recessional song. Another strong closing song directing us to continue Jesus' healing mission would be "0 God, Whose Healing Power" [found in James Abbington's New Wine in Old Wineskins, V. 1, GIA, G-7113].”
— Living Liturgy for The Fifth Sunday in Ordinary Time – Living Liturgy, 2012, p. 53.





Fifth Sunday in Ordinary Time
“Job asks, "Is not man's life on earth a drudgery?" We, too, often wonder if we will "see happiness again" Jesus responds, "Let us go on to the nearby villages" The presence of Jesus is the antidote for our "months of misery" When "the night drags on" and we are filled with restlessness, only one thing makes us want to get out of bed in the morning: Jesus Christ. The gracious God "rebuilds Jerusalem" one broken heart at a time. To the weak he became weak to win over the weak. In Christ's preaching, "he calls each by name"“
— Magnificat, Vol 13, No. 11, February 5, 2012 Pp. 83.


REFLECTION
“Jesus' power and authority extend over all things. In the Gospel, Jesus cures the sick, and he drives out evil spirits. Even today, Jesus' divine word possesses the same strength and authority. Jesus is the prophet and teacher who speaks the word of the Father on the breath of the Spirit. Let us open our hearts to hear his voice and receive his healing power.”
Daily Prayer, 2012, P. 71.

REFLECTION
“One might scoff at being healed by touching a tassel, but if you have ever been with someone struggling with a life-threatening illness, grasping at straws or trying new medical procedures is common. Here the people are making a spiritual pilgrimage, hoping to be healed by Jesus, just as the sick go to Lourdes or another shrine seeking a miracle.” --Jill Marie Murdy
Daily Prayer, 2012, P. 72.

REFLECTION
“Jesus cannot escape notice. This is what we hear in today's Gospel. Even when Jesus tries not to be noticed, the people recognize his presence and they come to him, bringing him their sick and asking for help and healing. Do we recognize Jesus' presence among us today? Do we go to him and beg for his healing power for ourselves and for our loved ones?”
Daily Prayer, 2012, P. 75.

REFLECTION
“Today the Gospel teaches us how we grow in life with Christ through a bal¬ance of both contemplation and service. Jesus does not rebuke Martha for her service, but rather, for her anxiousness, because she is "worried about many things." This passage does not intend to present a dichotomy between these two necessary forms of prayer; however, through a united balance of both active service and quiet meditation, we grow ever deeper in union with the life of God.”
Daily Prayer, 2012, P. 76.

REFLECTION
“Jesus has given us his own mother, whose maternal presence is always available to us through her prayers and intercession. She leads us to her Son and teaches us how we ought to live and fulfill the will of God. "Do whatever he tells you," she says. May we come ever closer to Mary who always guides us to deeper unity with the sacred heart of her Son.”
Daily Prayer, 2012, P. 77.





ORIENTATION FOR PRAYER:
“We give you thanks, O God, the Father of our Lord Jesus Christ.
Your Son draws near to us in this eucharist.
He takes us by the hand and lifts us up.
He leads us to serve him and to go forth to proclaim the Good News.”


Read in Scripture:

the necessity of faith (Matt 8:1-13; 9:1-8; 13:54-58; 15:21-28; 20:29-34; Mark 9:14-29; Luke 8:40-56);
the power of the word (Gen 1:1-2:4; Psalms 33; 107; 119; Isa 55:10-11; Matt 7:15-27; Mark 4:1-29;
Luke 8:19-21; 10:23-24; 11:27-28; John 1:1-18; Rom 10:14-21; Eph 6:10-17; Jas 1:16-27; Heb 1:1-4; 4:12-13).

REFLECTION:
“"And when he landed, Jesus saw a large crowd, and had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things" (Mark 6:34). Yet Jesus is not merely a great figure of charity with a boundless heart and tremendous capacity for service. He makes no attempt to track human suffering to the root in order to eradicate it. He is no social reformer fighting for a more just distribution of material wealth. The social reformer aims at lessening suffering; if possible at re¬moving it. He tries to meet human needs in a practical manner: to prevent misfortune, to readjust conditions in order that happy, physically and spiritually healthy people inhabit the earth. Once we see this clearly we realize that for Jesus the problem is quite a different one. He sees the mystery of suffering much more profoundly—deep at the root-tip of human existence, and inseparable from sin and estrangement from God. He knows it to be the door in the soul that leads to God, or that at least can lead to him; result of sin but also means of purification and return. This is obviously what is meant by his words about taking up the cross and following him (Matt. 16:24). Perhaps we come nearer the truth when we say: Christ did not avoid pain, as we try to. He did not ignore it. He did not insulate himself from it. He received it into his heart. Sufferer himself and realist, he took people as he found them, with all their shortcomings. Voluntarily he shared their afflictions, their blame, their need. Herein lies the immeasurable depth and breadth of Christ's love. Its power is the triumphant power of truth in a love which seizes reality and lifts if out of itself. Jesus' healing is divine healing; it reveals the Universal Healer and directs towards him. It is inseparable from faith. ”
Romano Guardini, The Lord, Regnery Gateway, 1954, pp. 50-51,
— Saint Andrew Bible Missal, 1975, Pp. 558.


"That I may preach"

“How did the Savior proceed in his preaching? We would expect to see him, as lawgiver and teacher, appearing with a code of laws in hand, a complete body of doctrine embracing all the grand objectives he proposes. But he offers nothing of the kind: no text, no system, and nothing organized or presented according to any order whatsoever. He presents himself, and it is he who is the doctrine and the truth. He permits himself to be seen, and that is already teaching; he acts, and that is teaching; he speaks, and the teaching becomes more precise, but without being fitted into the adapted framework of a system. His message exposes itself to the apparent chance of circumstances, and it is the ordinary environment of Jewish life that will be that of his apostolate...
What was true of his scene of action is therefore also true of the preaching itself. Jesus was not anxious to go everywhere; nor did he make a point of saying all there was to say, much less of saying it systematically. What has he to do with methods and systems? Why should he wish to express all things in one lump?...
The characteristics that distinguish the preaching of Jesus can be reduced to two: simplicity in depth and persuasive power resulting from the supernatural certitude of the speaker, of his character, and of his life.”
FATHER ANTONIN GILBERT SERTILLANGES, o.p., Father Sertillanges (t 1948) was a renowned Dominican preacher, apologist, and philosopher.
— Magnificat, Vol 13, No. 11, February 5, 2012 Pp. 86-87.




Prayer is a conversation with God.
It can be done without words, in the silence of our heart.
¤
"Blessed are those who can give without remembering and take without forgetting.
Blessed are those who ask "what can I share?," not "what can I spare?"
Blessed are those who give not from the top of their purse,
but from the bottom of their heart."
¤
"What is talent but originality robed in resourcefulness.
What is success, but effort draped in determination.
What is achievement, but a dream dressed in work clothes.
What is accomplishment, but ability stripped of its doubts.
What is life, but a series of opportunities masked as difficulties!"
¤
"Feed your faith with prayer, and all your doubts will starve."
¤
"You cannot repent too soon, for you don't know how soon may be too late..."

¤

– KNOM Radio Mission, Nome Static Our country's oldest Catholic Radio Station,
KNOM Radio Mission, P.O.Box 988, Nome, Alaska 99762


"How do you know what God expects of us
If we are not in close communication with Him through prayer!
"

—Archbishop Robert Carlson, 01(19)2010—




Iceberg Up-close and personal


Commentaries and Reflections II for
"The Fifth Sunday in Ordinary Time" – February 5, 2012

Job 7:1-4,6-7 _________________ I Corinthians 9:16-19,22-23 _________________ Mark 1:29-29

“ Scholars frequently point out that the vocabulary in the second half of today's Marcan gospel pericope is found in just one other place: Jesus' agony in the garden. We'll see there's a good reason for this. Mark continues to give us a glimpse of Jesus' first full day of public ministry. After this carpenter turned- itinerant preacher exorcised a demoniac in the Capernaum synagogue, he now cures Simon's mother-inlaw, then before he turns in "he cured many who were sick with various diseases and he drove out many demons . . ." Quite a full day. He's certainly the talk of the town. We'd logically expect him to pick up the next morning where he left off the night before. But, to his disciples' surprise, he's nowhere to be found. He got up before anyone else and "went off to a deserted place, where he prayed."
Though I presume the historical Jesus prayed often, Mark's Jesus prays only when he's under "Messianic stress:" he prays only when he's uncertain about what he, as Messiah, should do next. Zeroing in on Jesus' humanity, the evangelist tells his readers that Jesus' future course of action wasn't quite as clear as we'd presume it to be. He had to make decisions that morning, just as he'd later have to do in Gethsemane.
Here the choice is clear: does he stay in Capernaum as the local, well-received hero, or does he risk going to "nearby villages" and also preaching there? He eventually decides to do the latter. "So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee." (No doubt, on Good Friday evening, the followers who searched for him early that morning would have paraphrased the late historian Cornelius Ryan, bemoaning the fact their leader went to a village and synagogue too far.)
One of the life-giving aspects which comes from our imitating the risen Jesus is a constant tug to go further than people expect us to go. Our faith always invites us to take that extra step, even when it entails risks. Paul tells his Corinthian community about a risky step he took in his ministry. "When I preach, I offer the gospel free of charge so as not to make full use of my right in the gospel." Knowing the historical Jesus permitted missionaries to be supported by those they evangelized, the Apostle goes beyond that permission. Fearing some will accuse him of "being in the business for the money," he refuses to accept any pay from the communities he evangelized. If his tent-making business hit on hard times, he simply didn't eat.
It's at this point that our Job passage comes into play. All of us, at one time or another, identify with the picture the sacred author paints. "Is not our life on earth a drudgery? Are not our days those of hirelings? ... If in bed I say, 'When shall I arise?' then the night drags on." Life can be a boring, unexciting experience -for those who refuse to step outside the boundaries of other peoples' expectations.
Mark's Jesus doesn't want his followers to fall into that trap. Though his plan often entails risks and giving up the security for which we constantly long, Jesus wants us to experience a fulfilling life. He refuses to let his disciples just sit around all day, patiently waiting for a death which will usher us into everlasting life. He expects us to begin living that life long before we hit the pearly gates.
We know what eventually happened to Jesus because he refused to return to Capernaum that morning. Had he chosen to do so, he probably would have lived a long life, doing good, praised by everyone in town. He'd have died peacefully, friends and family gathered at his bedside, not crucified and deserted on a hill miles away in Jerusalem. But then again, no one would ever have written a gospel about him, and we'd have no one to imitate.”

– Roger Vermalen Karban, Copyright – 2011
This commentary is provided by the FAITHFUL OF SOUTHERN ILLINOS. Please share it with a friend. We welcome your comments and contributions. Let us know if you wish to be added to our mailing list. The new website that includes Fr. Roger Karban´s commentaries on the Sunday Scripture readings is http://www.fosilonline.com.

Copyright © FOSIL, BOX 31, BELLEVILLE, IL 62222


Chihuly Glass_Botanical Garden_2009_Saint Louis




Please Note:


“On January 18, 2012, FOSIL received this message with the column, below, by Father McBrien:
Dear Subscribers:
Due to the recurrence of illness, Fr. McBrien has decided to discontinue his column for an
indeterminate period of time. Thank you for your understanding at this difficult time.
Sincerely,
Donna Shearer
Assistant to Rev. Richard P. McBrien
Department of Theology
130 Malloy Hall
Notre Dame, IN 46556-4619
574-631-5151
We're sure Ms Shearer (Donna.J.Shearer.2@nd.edu) will forward to Father McBrien
any good wishes, expressions of gratitude, or promises of prayer that you might
want to send him. As of January 21, conversation between Ms Shearer and FOSIL
contacts suggest Father McBrien "will again be writing his weekly column in
February.
"”

Because Fr McBrien is on sick leave (prayers welcome), we submit the following essay that was first printed almost 10 years ago; however, you might find that it could have been written today, and that what is said in this essay continues to be germane for the Church in 2012.


"Vatican II: After 40 Years"

ESSAY IN THEOLOGY
By Rev. Richard P. McBrien, Week of October 7, 2002

On October 11, the Catholic Church marked the 40th anniversary of the convening of the Second Vatican Council The assembly's first day, known as the opening general congregation, had only one item of business, and how historic that one item was!

“Some 3,000 bishops, theologians, and non-Catholic observers heard Pope John XXIII give his much-celebrated address on the state of the Church and his hopes for the council.
He pointed out, to the obvious discomfort of curial officials standing or seated within yards from the papal throne, that "in the daily exercise of our pastoral office, we sometimes have to listen, much to our regret, to voices of persons who, though burning with zeal, are not endowed with too much sense of discretion or measure."
He referred to these individuals as "prophets of gloom," who "can see nothing but prevarication and ruin" and who "are always forecasting disaster, as though the end of the world were at hand." In their minds, the history of the Church prior to the 20th century consisted of "a full triumph for the Christian idea and life."
The pope made it clear that he disagreed with such voices. "In the present order of things, Divine Providence is leading us to a new order of human relations which, by [humankind's] own efforts and even beyond [our] very expectations, are directed toward the fulfillment of God's superior and inscrutable designs. And everything, even human differences, leads to the greater good of the Church."
While acknowledging that the Church should "never depart from the sacred patrimony of truth received from the Fathers," John XXIII insisted that it "must ever look to the present, to the new conditions and new forms of life introduced into the modern world which have opened new avenues to the Catholic apostolate."
It would be neither sufficient nor even appropriate, therefore, if this council were simply to repeat and italicize one or another element of doctrine. "For this as council was not necessary," he said.
"The substance of the ancient doctrine of the deposit of faith is one thing," he continued, "and the way in which it is presented is another. And it is the latter that must be taken into great consideration, with patience if necessary, everything being measured in the forms and proportions of a magisterium which is predominantly pastoral in character."
More to the point, John XXIII signaled and endorsed a new way for the Church to address and oppose doctrinal errors: not through condemnations "with the greatest severity," but by employing "the medicine of mercy." Indeed, there is "nothing more effective in eradicating the seeds of discord ," he declared, than the spreading everywhere of the "fullness of Christian charity."
He recognized, finally, that this council would only be the beginning, not the end, of a process of spiritual and pastoral renewal. Vatican II, he observed, "rises in the Church like daybreak, a forerunner of most splendid light."
"It is now only dawn," he said. But "already at this first announcement of the rising day, how much sweetness fills our heart. Everything here breathes sanctity and arouses great joy."
It was this same spirit of joy and hope (the opening words , by the way, of one of the council's most important documents, Gaudium et Spes, the Pastoral Constitution on the Church in the Modern World) that would permeate the council's entire work.
This was indeed John's council from beginning to end, even though three of its four sessions were conducted under the quiet but determined leadership of John's successor, Paul VI.
But what was it specifically that John's council bequeathed to the Church, both as gift and as abiding challenge?
It required us to think of the Church hereafter as a mystery, or sacrament, as the corporate presence of Christ in the world, and not primarily as an institution or organization to which we happen to belong.
It encouraged us to see the Church not as something outside of ourselves, composed of hierarchy, clergy, and religious alone, but as the whole People of God of which we are all a part.
It stressed the Church's perennial responsibility to be an instrument of social justice, human rights, and peace -- to see its social apostolate not as something merely preliminary to its real missionary work but as a constitutive element of it.
Finally, the council expanded both our earthly and eternal horizons so that we might recognize that the Church also embraces non-Catholic Christians and that God's saving grace touches all people of good will.
This was John XXIII's wondrous vision, and the council's magnificent achievement. But dawn has only now turned into day. ”

This essay is provided by the Fellowship of Southern Illinois Laity (FOSIL). Please share it with a friend. We welcome your comments and contributions. Let us know if you wish to be added to our mailing list. The new website that includes these essays and Fr. Roger Karban´s commentaries on the Sunday Scripture readings is www.fosilonline.com.
F.O.S.I.L., P. O. Box 31, Belleville, Il 62222




"The Year of Faith"
ESSAYS IN THEOLOGY
By Rev. Richard P. McBrien, Week of January 16, 2012

Pope Benedict XVI recently announced that he would launch a Year of Faith to help Catholics appreciate the gift of faith, to deepen their relationship with God, and to strengthen their commitment to sharing faith with others.
The Year of Faith will begin on October 11, 2012, which is the 50th anniversary of the opening of the Second Vatican Council, and will end on November 24, 2013, which is the feast of Christ the King.
The pope explained his intention in Porta Fidei (“The Door of Faith”), an apostolic letter released on October 17. The complete text of the letter is available in Origins, October 27, 2011, vol. 41, no. 21.
Pope Benedict XVI observed that “It often happens that Christians are more concerned for the social, cultural and political consequences of their commitment, continuing to think of the faith as a self-evident presupposition for life in society.”
He continued: “In reality, not only can this presupposition no longer be taken for granted, but it is often openly denied” (n. 2). (The pope quoted his own homily in Lisbon, on May 11, 2010.)
In light of this and more, he decided to proclaim a Year of Faith. The starting date also marks the 20th anniversary of the publication of the Catechism of the Catholic Church, which the pope described as “an authentic fruit of the Second Vatican Council...” (n. 4; and which he described elsewhere as “one of the most important fruits of the Second Vatican Council,” n. 11).
One can question whether this is a correct characterization of the Catechism, without, however, diminishing its significance in the recent history of the Catholic Church. It was, after all, requested by the extraordinary Synod of Bishops in 1985 and was produced in collaboration with the bishops, even though few of them were actually involved in its production.
This is not the first time that the Church has been called to celebrate a Year of Faith, Benedict XVI pointed out. His predecessor Pope Paul VI announced one in 1967 to commemorate the martyrdom of Saints Peter and Paul.
Unfortunately, it began almost a year before the lowest point of his pontificate, namely, the publication of his last encyclical, Humanae Vitae (“Of Human Life”) in July 1968–“last” because Paul VI was so taken aback by the negative reaction to the encyclical that he vowed never to write another one, and he did not.
The encyclical had declared that contraception is always seriously sinful. The central words that Paul VI used were that “each and every marriage act must be open to the transmission of life” (n. 11).
One might also place the publication of Paul VI’s Credo of the People of God, which concluded the Year of Faith in 1968, as a distant second in relation to Humanae Vitae as another low point in his pontificate.
Benedict XVI said that the Credo was “intended to show how much the essential content that for centuries has formed the heritage of all believers needs to be confirmed...” (n. 4).
The Credo of the People of God was issued on June 30, 1968, just under a month before the release of Humanae Vitae, on July 25.
In my column for July 19, 1968, I wrote: “insofar as this document allows the views of one particular school of theology (a minority view, let it be added, that was clearly rejected at Vatican II) to intrude itself upon the ground of authentic Christian tradition, the ‘Credo’ has transformed itself from an expression of common faith binding the whole Church together, into a personal brief on behalf of one party in the current theological debate.”
On the other hand, Benedict XVI did well to begin his own Year of Faith on the 50th anniversary of the opening of Vatican II to “provide a good opportunity to help people understand that the texts bequeathed by the council fathers ‘have lost nothing of their value or brilliance’ [John Paul II, Novo Millennio Ineunte, n. 308]” (n. 5).
And he concluded his apostolic letter on a very high note. He made it clear, in typically Catholic fashion, that faith without works is dead (James 2:14-18). He also cited Matthew 25:40, “As you did it to one of the least of these my brethren, you did it to me.”
“What the world is in particular need of today,” Benedict XVI wrote, “is the credible witness of people enlightened in mind and heart by the word of the Lord and capable of opening the hearts and minds of many to the desire for God and for true life, life without end” (n. 14).”

This essay is provided by the Fellowship of Southern Illinois Laity (FOSIL). Please share it with a friend. We welcome your comments and contributions. Let us know if you wish to be added to our mailing list. The new website that includes these essays and Fr. Roger Karban´s commentaries on the Sunday Scripture readings is www.fosilonline.com.
F.O.S.I.L., P. O. Box 31, Belleville, Il 62222




"The Disconnect Between Bishops and Other Catholics"

ESSAYS IN THEOLOGY
By Rev. Richard P. McBrien, Week of January 9, 2012

“The U.S. Catholic bishops have produced a new introduction to their 2007 document, “Forming Consciences for Faithful Citizenship.” The full text of the new introduction is available in Origins, October 13, 2011, vol. 41, no. 19. The original document is also available in Origins, November 29, 2007, vol. 37, no. 25.
The new introduction reminds Catholics that some moral issues “involve the clear obligation to oppose intrinsic evils which can never be justified,” while others "require action to pursue justice and promote the common good."
The bishops point out that their quadrennial statements, on the run-up to every U.S. presidential election for nearly 35 years, have "at times been misused to present an incomplete or distorted view of the demands of faith in politics" but remain “a faithful and challenging call to discipleship in the world of politics.”
Some Catholics who have actually read the 2007 document would take issue with the assumption behind the bishops’ characterization of the response to their statement, namely, that it has at times been misused by progressive Catholics, who present “an incomplete or distorted” understanding of the demands of faith in the political order.
Actually, the record of the previous campaign shows that, if anyone presented “an incomplete or distorted” interpretation of the document, it was the traditionalist Catholics, especially in the hierarchy itself.
One thinks of the then-archbishop of Denver, now the archbishop of Philadelphia, Charles Chaput, who argued that, because the Church’s teaching on abortion involves an intrinsic evil, abortion “trumps” all other moral issues, especially those that touch on Catholic social teaching.
Therefore, the abortion issue is the only moral touchstone for Catholic politicians. If they are “wrong” on abortion (for example, they have supported or voted for funding for abortion), their views on the whole range of Catholic social doctrines are of no account.
And conversely, if Catholic politicians are “right” on abortion and “wrong” on a whole range of social justice issues, they are to be given a free pass, so to speak.
That is why so many theologically conservative bishops supported the Republican ticket in November 2008, some even going so far as to insist that Catholics who voted Democratic would have committed a serious sin and even endangered their eternal salvation.
It also explains the opposition of some 80 bishops (or fewer, depending upon a number of variable factors) to the University of Notre Dame’s inviting President Barrack Obama to give the Commencement address in 2009 and to receive an honorary degree.
In last week’s column I cited Albany’s Bishop Howard Hubbard’s October message on the “Failings of the Church” in his diocesan paper, The Evangelist. He acknowledged in that column that some Catholics disagree with the hierarchy’s teachings on a variety of moral issues.
This is confirmed in a recent survey of U.S. Catholics, commissioned by the National Catholic Reporter and published in its October 28-November 10, 2011 issue.
On the matter of Catholic attitudes toward the credibility of the bishops’ teachings, the survey found that relatively few Catholics look to church leaders as the sole moral arbiters.
This is particularly true with regard to official teachings on such issues as divorce and remarriage, abortion, non-marital sex, homosexuality, and contraception.
Upwards of half of those surveyed say that individuals, not the hierarchy, are best equipped to make moral decisions on these matters. When it comes to contraception, however, the percentage rises to two-thirds.
On issues other than divorce and remarriage and contraception (where the percentage of dissidents is roughly the same today as it was 25 years ago), the share of Catholics who look solely to church leaders for guidance on matters of right and wrong has declined.
Those who attend Mass every week are more inclined to look to the hierarchy for guidance, but not by much.
Indeed, half of the oldest generation of Catholics believe that individuals themselves are the proper locus of moral authority, even on such issues as abortion. In summary, on most of the issues the survey asked about, majorities of Catholics said that the locus of moral authority rests with individuals, not the bishops, but after taking church teachings into account.
Given the findings of this latest survey, it is clear that relatively few Catholics look to the bishops themselves as the sole source of guidance on moral issues.
It would have been useful to know how many Catholics actually read the teaching documents produced by the bishops, whether this “new introduction” or the original statement itself. There is an evident disconnect between what the bishops think is happening “out there,” and what is actually going on.”

This essay is provided by the Fellowship of Southern Illinois Laity (FOSIL). Please share it with a friend. We welcome your comments and contributions. Let us know if you wish to be added to our mailing list. The new website that includes these essays and Fr. Roger Karban´s commentaries on the Sunday Scripture readings is www.fosilonline.com.
F.O.S.I.L., P. O. Box 31, Belleville, Il 62222







An Antarctic Frozen Wave and Guests



Our Father, when we long for life without trials and work without difficulties,
remind us that oaks grow strong in contrary winds and
diamonds are made under pressure.
With stout hearts may we see in every mishap an opportunity and
not give way to the pessimism that sees in every opportunity a calamity...


“Yesterday is history, tomorrow a mystery.
Today is a gift, which is our reason for calling it "the present!"”

Most of us will never do great things
but each of us can do small things in a great way.

Do not fear tomorrow. God is already there.

– KNOM Radio Mission, Nome Static Our countries oldest Catholic Radio Station,
KNOM Radio Mission, P.O.Box 988, Nome, Alaska 99762; www.knom.org.




Suggested Intercessory Petitions for
"The Fifth Sunday in Ordinary Time," – February 5, 2012


FOR THE CHURCH

On this World Day for Consecrated Life, that the Lord will bless
all men and women in the Church who live the vocation of consecration,


That all members of the Church may eagerly respond to their call
to share the Gospel and care for one another,


For all Catholic missionaries witnessing to the Gospel in places of danger,
that they may be strengthened in their work and protected from harm,


For our Church leaders, that they may be blessed with the wisdom necessary
to make the truths of our faith meaningful to all,


That the faithful may grow in reverence for holy Mother Church,
recognizing her as the guide to and instrument of salvation,


That all priests and deacons may continue to rely on the Holy Spirit
as their guide in bringing the message of salvation to the world,


That the Church may continue to provide a strong example of responding
to both the physical and spiritual hungers in the world,


For the Holy Father, that he may use the authority given to him by Christ and
handed on by the apostles, to continue to lead the Church on the path of holiness,


That the Church may continue to fulfill the mission of Jesus Christ,

That all cultures may be open to the work of the Holy Spirit
who breathes new life upon his people,


That the Church, guided by the Holy Father,
may grow in unity through increased prayer and service of all her members,


For the Church, that she may tirelessly continue Christ's apostolic work
to preach the Good News,


That by proclaiming the message of God's healing love,
Christians may help cast out the demons of prejudice and misunderstanding,


On this World Day for Consecrated Life,
that the Lord will bless all men and women in the Church
who live the vocation of consecration,


For the Church, entrusted with being
the healing and hope-filled presence of Jesus in the world,


That the Pope, bishops, priests, and deacons
effectively lead the faithful in the light of the Gospel,


For the Church, that it may continue the healing work of Jesus,

That the saving power of God
will strengthen the church for words and deeds of service,


FOR THE WORLD

For all legislative bodies, that they may formulate laws and policies
that protect human life at all stages, from conception to natural death,


For public officials, that they may do all in their power
to prevent religious persecutions,


That the leaders of all countries may work to enact laws
that promote peace and justice for all people,


That civic leaders may be compassionate in serving the needs
of those least able to sustain themselves,


For the nations of the world,
that all cultures may be open to hearing the word of God,


For nations that suffer devastation from storms,
earthquakes, hurricanes, and natural disasters,


For civil leaders, that they may responsibly
seek the common good of all peoples,


On this World Day for Consecrated Life, that the Lord will bless
all men and women in the Church who live the vocation of consecration,


That all members of the Church may eagerly respond to their call
to share the Gospel and care for one another,


That civil leaders will use their authority
to provide bread for the hungry, shelter for the homeless, and
justice for the oppressed,


For all Catholic missionaries witnessing to the Gospel in places of danger,
that they may be strengthened in their work and protected from harm,


For our Church leaders, that they may be blessed with the wisdom necessary
to make the truths of our faith meaningful to all,


That the faithful may grow in reverence for holy Mother Church,
recognizing her as the guide to and instrument of salvation,


That the saving power of God will draw married couples to deeper love,

For all nations, that they may come to know God's liberating love,

Christ found strength in the power of prayer.
May we be absorbed by the Spirit
who can transform our lives for the sake of others,


That civic leaders garner support for fair wages
so that families and individuals may thrive in society,


For the world, so full of suffering and hopelessness,

That world leaders will be heroes of wisdom, compassion, integrity, and peace,

That by making themselves servants to all,
world leaders may promote that human dignity that is rightfully due to all,


For the Church, that she may tirelessly continue Christ's apostolic work
to preach the Good News,


That the Church, guided by the Holy Father,
may grow in unity through increased prayer and service of all her members,


That all cultures may be open to the work of the Holy Spirit
who breathes new life upon his people,


That all priests and deacons may continue to rely on the Holy Spirit
as their guide in bringing the message of salvation to the world,


That the Church may continue to provide a strong example of responding
to both the physical and spiritual hungers in the world,


For the Holy Father, that he may use the authority given to him by Christ and
handed on by the apostles, to continue to lead the Church on the path of holiness,


That the Church may continue to fulfill the mission of Jesus Christ,

FOR THOSE OPPRESSED, AFFLICTED OR IN NEED

That all the members of the Catholic press
will be faithful stewards who courageously advance the Gospel,


"That all peoples may have access to water and other resources
needed for daily life,"

(Holy Father's General Intention)

For those who suffer owing to the cycle of sin:
that they may surrender their lives in confidence to the mercy of God,


That those in the medical professions may see Jesus as a model
of commitment and compassion, and follow in His footsteps,


That those whose lives of service to the Lord have ended
may receive the reward for their faithfulness in heaven,


For those struggling to support their families,
that through the help of good people they may find the resources they need,


That those who are refugees or who suffer from famine
may be assisted by good people everywhere,


That the children in our local Catholic schools and religious education programs
may grow in their relationship with God,


That the dedication of Christians to bring forth peace
may bear witness to the name of Christ before all people of good will,


For all religious, married couples, and single peoples,
that all may live the virtue of chastity according to their state of life,


For all who suffer despair and loneliness,
that the Lord may rise up and save them from their pain,


For all who are persecuted for the faith, that they may be strengthened in faith, and
that their witness may bring others to the truth of the Gospel,


For those who suffer from anxiety and depression, that the peace of Christ
may fill them with new freedom,


That siblings may enjoy a holy and genuine fraternal love for one another,

For those who suffer the loss of abandonment, estrangement, or loneliness,
that the true and real friendship of Christ may fill their emptiness,


That those burdened by anxious days and sleepless nights
may find comfort in their trials and direction for the future,


That those whose labor is hard and whose wages are inadequate
may receive the sustenance they need and work worthy of their dignity,


For those who have drifted away from the Church,
that we may be signs of the Lord’s love and care for them,


That all people may obtain basic necessities
such as food, water, shelter, and the love of others,


That we give Christ-like care to all we meet,
especially the most vulnerable,


Christ expelled the demons that deprived people of joy.
May we use our influence to address the causes that rob people of quality life,


For deliverance from the demon of greed which has denied the 'common good' and
challenges the economy and well-being of our society and country,


For the restoration of jobs and labor
that serves all in our country with the solid basis for achieving a 'living wage',


FOR THE NEEDS OF THE LOCAL COMMUNITY

For our parish, that the fervor of our prayers
may help bring more men and women of our area
to respond to the call of a religious vocation,


For our faith community, that we may always seek to be good stewards
of the gifts God has given us,


That each of us here may seek to renew the grace of our Baptism,
so we may be heralds of God's truth to all we encounter,


That our parish may reach out to show God's love to many, and
be a blessing to our community,


That those who are suffering from hunger may be fed adequately
through the generous help of the Christian community,


For our faith community, that through prayer and the sacraments,
Jesus Christ may quiet our hearts to give us lasting peace,


For our local community, that each and every one of us
may not be afraid to speak of the good things God has done in our lives,


That we may not forget that our personal apostolic endeavors
must include our families, friends, and coworkers,


For the grace to remain always faithful to God with our whole heart and soul,

That those called to our parish ministries
may be effective instruments of God's saving purpose,


That – just as Jesus arose early to pray –
we, too, may find time in our day to be with God and
to receive strength and nourishment from Him,


That young people will be protected from the temptations of the world and
kept close in friendship with Jesus,


For this community, called to continue the purpose for which Jesus came,

St. Paul brought others to faith,
May we offer a compelling witness to the gospel in spite of our limitations,


FOR THE CHRISTIAN ASSEMBLY

That each of us may be moved today to reach out and
help at least one person in need,


For the grace this week to be free of anxiety and
to seek the things of the Lord without distraction;


For the grace this week to take time out from the cares and responsibilities of daily life
to sit at the Lord's feet and listen to him speak,


That we whom Christ has lifted up to new lifev may use the healing bestowed on us in the generous service of others,

For the grace this week to make ourselves available
to those we meet who have great needs,


Christ journeyed through the villages with the good news of salvation.
May we be carriers of a new vision of God's mercy in our global village,
Graced by God to be weak for the sake of the weak,


Every day people are searching for spiritual values and lasting peace.
May spiritual seekers find in our eucharistic community a vibrant love and faith,


That the saving power of God will remove from our lives
whatever is harmful and give us whatever is helpful,


For the grace this week to live our faith as a risk.

FOR THE SICK

That those who suffer in mind, body or spirit
may be assured of God's love through the works of those who care for them,
especially


For those who are ill, that they may experience comfort and healing
by trusting in God's loving care, especially


That those who are oppressed by sickness or suffering may find strength in God's love,
and through the prayers and assistance of caring people, especially


For all those who are ill, that the word of God
may be a source of comfort for all who suffer in any way, especially


That as we observe World Day of the Sick this week,
the Lord will be close with his healing power to all who are ill or infirm,
especially


For the sick…for those without hope…for those driven by destructive demons,
especially


That those sick with various diseases of body, mind or spirit
may find Christ's healing at the hands of those who assist in their recovery, especially


FOR THE DECEASED

For all who have died, that they may see the face of God and
live with Him forever in heaven, especially


For those who have died, that they may rejoice and
praise God forever in the heavenly Kingdom, especially


That those who have died, especially our friends, relatives and parish members,
may come to enjoy eternal happiness in heaven, especially


That those who have died may experience God's grace and mercy
and be with Him forever in heaven, especially


That those who have died in Christ may live forever in heaven, especially

That those who have passed through the long night of suffering and death
may come quickly to the dawn of eternal life in God's presence, especially

WE PRAY TO THE LORD,
LORD HEAR OUR PRAYER





Cone Flowers in White, Green & Gold


Antarctica Iceberg UpClose and Personal



Remember that just as Jesus the Christ is God's gift to us,
we can make our celebration of His birth our gift to God.


– KNOM Radio Mission, Nome Static Our countries oldest Catholic Radio Station,
KNOM Radio Mission, P.O.Box 988, Nome, Alaska 99762
www.knom.org




Intercessory Petitions Chosen for
"The Fourth Sunday in Ordinary Time" – January 29, 2012


May all who speak in the name of Christ, especially Pope Benedict and the bishops,
announce the prophetic word of God's peace;


For all who exercise earthly authority: that they may use that authority as Jesus did,
to free, to heal, and to protect those they lead;


That during this Catholic Schools Week, our parish school
will lovingly continue to form our children in the fullness of Christ’s truth;


Almighty God, as our parish celebrates the Year of Prayer,
help us to open our hearts to your presence as we go about our daily lives;


For those who are sick and suffering: may they receive healing
through those who bring them the presence of Jesus. We pray especially for


That, with every unclean spirit cast out, our faithful departed
may be led into the presence of the Holy One of God, especially

Mount Hood in a calm mood



—St. Andrew Bible Missal, Benedictine Abbey, Brepols, ©1982
William J.Hirten Co. Inc. Brooklyn, NY
—Prayers For Sundays and Seasons, Year C, ©2001
Liturgy Training Publications,
—Prayer of the Faithful 2010, ©2009, Oregon Catholic Press,
5536 NE Hassalo, Portland, OR 97213, www.ocp.org.
—The Prayer of the Faithful for Weekdays, ©1985
Colour Books Ltd, Baldoyle, Dublin, 13, Ireland.
—Liturgy – www.faithcatholic.com, Lansing, MI
—[Commentary and General Intercessions, Sundays and Weekday Masses, ©2009,
Liturgical Commission Publishings, Diocese of Lansing, P.O.Box 26006,Lansing, MI 48909]
—Living Liturgy, Sundays & Solemnities, Year C, 2010 ©2009,
The Order of St. Benedict, Inc, Collegeville, Minnesota 56321.
—The Collegeville Prayer Of The Faithful Annual for Years A, B, & C,
©2009, The Order of St. Benedict, Inc, Collegeville, Minnesota 56321.
—Leading Intercessions, ©John Pritchard, 2004
Published in USA by Liturgical Press, Collegeville, MN 56321-7500
—Stewardship Alive, Office of Stewardship Development,
Archdiocese of St. Louis, Fall 2010.
—Themes, Prayers, & Intercessions, Cycle C,
©1973, World Library Publications, INC.
—Graciously Hear Us, Neil J. Draves-Arpaia, ©1998,
Ave Maria Press, Inc., Notre Dame, IN 46556.
—Come Light Our Hearts, Neil J. Draves-Arpaia, ©1999
Ave Maria Press, Inc., Notre Dame, IN 46556.
—Daily Prayer 2010, ©2009 Liturgy Training Publications, P.397
—Magnificat USA LLC, ©July 2010; www.magnificat.net
—The Prayer of the Faithful for Sundays & Solemnities, Cycles A,B,C.
©1977, Pueblo Publishing Company, New York
—Intercessions for The Christian People,
© 1988; Pueblo Publishing Company, New York
—Together We Pray, by Robert Borg, © 1993; Liturgical Press, Collegeville, MN
—The Order Of Prayer In The Liturgy Of The Hours And Celebration Of The
Eucharist 2010, ©Paulist Press Ordo.






To Sing at Mass or To Sing the Mass?
To Sing at Mass or To Sing the Mass?
“"The one who loves, sings." This quote from St. Augustine both invites our reflection and hopefully captures our own experiences of how music and singing has the power to uplift us, such as in experiences of songs "in our head" in times of peace and joy, and love from daily life (whether we sing well or think that we can't carry a tune in a bucket!") apply also to our invitation to encounter God more fully in the liturgy of the Church in song.
Throughout the life of the Church, singing has been given great attention and status as a way to more properly worship God. An ancient expression (which at times has also been attributed to St. Augustine, though we do not know for sure) is that "one who sings well prays twice," expressing how prayer is doubly effective when it is sung. As far back as the 5th century we have written musical scores of prayers (primarily the Psalms) that would have been used in monasteries to pray and give praise to God. These settings, which serve as part of the Church's patrimony that would later become more properly called "chant," show that singing and worship truly go hand in hand. Music in the liturgy of ancient times was never thought of as something "extra" or added on to prayer. Singing is at the very core of how the Church ought to pray.
The new translation of the Roman Missal will necessarily require that new settings for liturgical music be produced. Familiar acclamations or hymns, such as the "Memorial Acclamation" (the verse that we sing after the words "Let us proclaim the mystery of faith") and the "Glory to God," have significantly new structure and wording in places. In addition, there are clearer directives in later articles on these particular parts of the Mass.
Given the changes in the words, and thus, the need for new music settings, it is once more emphasized that music is not something added on to the prayer - but it is the way we "ought" to pray. In the General Instruction of the Roman Missal, while it is granted that not every word must be sung at every Mass, it is stressed that on Sundays and Holy Days of Obligation there should be at least some singing during Mass, with particular preference given to "those [parts] that are of greater importance and especially to those to be sung by the priest or deacon or the lector, with the people responding, or by the priest and people together." In particular, this passage refers to the singing of parts such as the prayers themselves, and the greetings and responses that take place throughout the Mass. Accordingly, the Church holds her own patrimony of chant, and the chant called "Gregorian Chant" as having "pride of place," for it is by way of chant that these particular prayers, greetings, and responses can be sung without the need to change their wording to fit a fixed music melody or tempo. The music and pattern of chant takes its shape instead according to the words themselves - and thus the text itself never has to be altered.
Given this emphasis of singing parts of the Mass itself, truly the Church is inviting us to "sing the Mass," and not merely sing at Mass, as though music and singing is an extra. Hopefully, as we begin using the new translation, all will be open to learning new music, unto learning to sing the Mass itself. For when we sing the Mass, we are opening ourselves to a deeper encounter with the Lord, to whom the Psalms exhort us to sing a new song. Our hearts can be made ready for a deeper joy, causing greater love in the hearts of we who sing, that our prayer may be doubly effective. St. Augustine was correct when he said, "Singing is praying twice."”

Question of the Week...
Why doesn't every parish have the same books for music?
In so many words, the Church in the United States has not limited the publication of resources for liturgy to one publisher. Multiple publishing agencies exist with permission to produce books with hymns, prayer settings, and other resources for use at Mass. While some of the hymns and settings are usually found in every hymnal or missalette, each company has been given the freedom to produce and publish music while maintaining ownership to the rights of such hymns — and hence, they have the ability to produce a unique collection of music. Accordingly, each parish has the opportunity to choose from several approved options.
At this time, a challenging reality is that while some pieces are found in almost all, if not every hymnal, the versions of the words may not always be the same. It is expected in the future that a unified set of hymns and music settings will be published by all publishers as an "American repertoire," while still allowing the publishers the freedom to produce their own unique works.”




Praying the Mass Anew and Responding Well
"And with your spirit": The new response to the same priests
In preparing to implement the new English translation of the Roman Missal, we once more are reminded that this new translation is more literal to the original Latin, and it seeks to use a more "elevated" or "sacral" style of language, as is fitting for approaching God. These principles in translating along with the intentional use of more traditional language to express the faith of the Church, are likely most obvious in the people's response "And with your spirit," to the priest's (or deacon's) greeting of the people. This change is significant because the simple words "and also with you" that we easily and naturally say are being replaced with words that are not part of our common vocabulary. In addition, this change is noteworthy as these new words of response are frequent, typically used five times during each offering of the Mass. What is behind this new translation? How will it impact our offering of Mass?”

Why "And with your spirit?"
In order to understand such a noticeable change in the response of the people, the best starting point is the Latin version, "et cum spiritutuo." The word "spiritu "is more clearly translated in the new version than in the old - with significant effect on the meaning of the response. In this context, we are not directly speaking of the Holy Spirit (which is clear since the words are directed at the spirit of the ordained minister to whom the response is given). Spiritu refers to what we might call the "source of life" in the person; that which makes the person "who they really are."
Accordingly, to discover the deeper meaning of the words "and with your spirit," we also must understand the basic purpose of the greeting and response. The greetings of the clergy are never meant as simply an exchange of pleasantries. At the beginning of Mass, the greeting "The Lord be with you." (or any other option for the greeting) is given in acknowledging God's presence in the lives of the people, who seek to encounter God more deeply during the Mass. The response of the people seeks to fittingly reply to him who is ordained and the "spirit" that makes him so. It is the "spirit" of ordination that has empowered the priest to give the initial greeting, so that his words of greeting may have a real effect in the lives of those who are greeted. Likewise, this initial greeting, along with the other times the priest (or deacon) greets the people, comes at a moment when he is beginning a direct exercise of the orders he has received. Hence, it is most fitting that the response of the people is not as though they are saying, "the same to you," but to say, "may he be with you in your service to us." Therefore, the response "and with your spirit," goes beyond acknowledging the Lord in the life of the priest or deacon as an individual man, to acknowledging that he is the person of Christ who has come to serve, represented as he is by an unworthy man, through the sacraments of Holy Orders.
Responding Well
In practice, while it may take some time to adjust to a new response that replaces one that is very natural for us to say, it may be helpful to remember the following realities. First of all, whenever the priest or deacon greets the people he gives the greeting not as a function of his own humanity, but according to the Holy Orders that he has received, which is meant to serve and sanctify the people. Second, the greeting itself is meant to have an effect - of making the Lord more properly present in the lives of those who are greeted.
Just as these realities underlie the greetings of the clergy, so the people's response contains a depth of meaning beyond everyday responses to common greetings. The words "and with your spirit," invite the people to respond not merely to another person, but to one given the particular grace to serve them as a priest or deacon in their desire for a deeper encounter with God. Thus, these are words that in their own way acknowledge the presence of God in the priest, who is ordained for the sake of the sanctification of all God's people.
Questions of the Week:
How do other languages translate the response that is given in English as "And with your spirit?"
A not so obvious benefit of the new translation is how the principles of a more literal translation of the Latin and the more faithful use of particular words of the Church's teaching and tradition will be recognizable in comparisons between languages. You can note the similarities here when considering how the original Latin phrase "et cum spiritu tuo. " Is translated in Spanish as "Ycon tu espiritu, " and in Italian as "E con il mio spirito. " The new translation in English as "and with your spirit" more literally translates the Latin in similar manner to these (and other) contemporary languages.

What response should we give during the Sign of Peace?

What response should we give during the Sign of Peace, when my neighbor in the pew says "Peace be with you?"
According to the General Instructions of the Roman Missal, paragraph 154, when the people exchange the Sign of Peace with one another, a person may say, "The peace of the Lord be with you always." The response of one person in the pew to another is "Amen" (and not "And with your spirit.") The reason that lay people do not respond with "And with your spirit" one to another is due to the meaning of the response in relationship to the particular grace of the sacrament of Holy Orders, present to the ordained. To say "Amen" to the other person among the laity is to acknowledge their words according to the understanding of that word as "so be it," with a sense of the same peace of Christ dwelling already in the one who has given that greeting. These differences in response allow for the legitimate distinction between the ordained and the laity to be expressed on the level of how each authentically participates in the Mass. Monsignor Jack”




THE AMBRY, OTHER THINGS OF THE ALTAR

The Ambry…things of the church
The word ambry is derived from the Latin amarium (cupboard or chest) and signifies the place where the vessels of oil used in celebrating sacraments are kept. These oils are blessed by the archbishop at the Mass of Chrism celebrated during Holy Week and are brought to each parish church for the various rites of anointing. The three oils signify the universal charisms of the Church for initiating (oil of catechumens), healing (oil of the sick) and consecrating (chrism).

As early as the sixth century, ambries were used to hold consecrated communion bread as well as the oils, and were often located in the base of the altar. By the thirteenth century, separate locked ambries were used for the Eucharist only. This was an accepted practice by the sixteenth century, when this separate container was called a tabernacle. In the meantime, smaller amounts of the oils were stored in the sacristy, or in a simple wall niche or recessed cupboard known as an ambry.

As with all other vessels used in the liturgy today, the vessels for the oils should be of a quality and design that speak of the importance of the ritual actions. The vessels should hold an ample supply of the oils, thus symbolizing the generosity of God’s gift. The gestures of anointing can be performed with similar generosity of touch. The display of beautiful vessels reminds the community of the reverence it gives to its members as they are welcomed in baptism, confirmed in the spirit, and anointed in their illness. To be anointed is to participate in an ancient biblical and ecclesial rite of blessing, and to enter into the mission of Jesus Christ, the anointed one of God.

The tabernacle…the things of the church…again. The word tabernacle derives from the Latin tabernaculum (tent), and recalls the Jewish “meeting tent,” which housed the ark of the covenant and thus embodied the presence of God among the people. In Catholic churches today, the tabernacle houses communion bread ( the Body of Christ) that has been consecrated at the liturgy of the Eucharist, the Mass. The practice of reserving the Eucharist dates back in some places to the earliest days. In the second century, a small amount of consecrated communion bread was placed in an ambry or a pyx, often shaped like a casket or a dove. This vessel was small enough to be carried to the homes of those who were unable to attend the community’s Eucharist. This was the only reason for reservation. Devotion to the reserved Eucharist grew during the Middle Ages when the reception of communion declined. By the sixteenth century, the custom of a fixed container for the reserved Eucharist – the tabernacle as part of the main altar – was in place; in 1614 it became prescribed practice for most places.

The normative guidelines of the Church today indicate that the tabernacle be placed elsewhere than on the altar, and never on the altar used for the liturgy. An appropriate setting would be on a pillar, in a wall niche, on a freestanding table or pedestal near the altar or even in a special chapel set apart from the main sanctuary area. Such a setting lends itself for private devotion of the faithful, too. The tabernacle in its modern setting still recalls the ancient image of a house for the divine presence, and reminds the assembly of those in the parish who are confined to their households, waiting for the ministry of those who have celebrated the Eucharist. The tabernacle is made of noble materials, giving it a quiet dignity as a symbol of an ever-present God. A lamp burns nearby in silent witness of this mystery of the real presence of our God.”





The Church Prays with Attention...The Eucharistic Prayer...Wow!

What a grace before meals!

“It begins when we say that we are lifting our hearts to the Lord. It ends when we say Amen, as we prepare to pray the Lord's Prayer together. In between these are maybe four or five minutes. What happens during this time is the Eucharistic Prayer.. .the central prayer of the Mass. This is when we literally go before the face of God, call down God's Spirit to change the bread and the wine into the Body and Blood of Christ, and to change our hearts and our being, too, to become what we eat, namely, the Body and Blood of Christ for others.
What is to take place after we say we'll lift up our hearts to the Lord? Most of us would answer: "The consecration - when the presider says 'This is my body' and 'This is my blood'." And that is right, but only part of what happens. Why are we to lift up our hearts and to give God thanks and praise? Why involve all of us?
The name of this time in the Mass says it all. This is the Eucharistic Prayer. "Eucharist" becomes a name for the consecrated bread and wine only because it first means something else. It is a Greek word that needs several English words to translate it. It is blessing. It is giving thanks. It is praise.
So in the Eucharistic Prayer, these are the things that the Church is to do - and more besides. The priest is within the church to pronounce this prayer, to lead this prayer. The whole church is there to enter into the prayer, to acclaim all the blessings, thanks and praise that the priest speaks.
What we know from the New Testament about our Eucharistic Prayer is that Jesus would take bread or take wine and give thanks to God. Now we do it in memory of Jesus. What persons have you loved? When you remember them, don't you give thanks?
So the Eucharistic Prayer is filled with thanks for all God's saving deeds, but especially the passion and death and resurrection of Jesus. It is where we name our saints, our pope, and our bishop, and our dead. All the memories come together when we surround the table and pray that these gifts of bread and wine will become for us the Body and Blood of Jesus. If we then call the bread and wine "the Eucharist" it is because we have prayed this Eucharist to God over them.”





What Gets Changed? The Eucharistic Prayer continues...
“A few years ago at a parish in Cleveland, some Catholics were interviewed about going to Mass. One of the questions was: "At Mass, when we pray and sing, when the priest stands at the altar and we pray over the bread and wine, when we come to holy communion, what gets changed?"
One middle-aged man named Sam answered quick as a wink and spoke straight from his heart: "What gets changed? Sam! Sam gets changed."
Now that man, whether he realized it or not, knew the Church's theology deep down in his being. He had experience – not just book learning – of the Church's theology of the Eucharist. During the Eucharistic Prayer there is a section referred to as the epiclesis, a Greek word meaning "the calling down of the Spirit" upon the gifts of bread and wine. The priest prays, "Lord, let your spirit come upon these gifts to make them holy, so that they may become for us the body and blood of our Lord, Jesus Christ." The priest is also praying to the Father that not only these gifts of bread and wine but also may we become the Body and Blood of Christ, too, may we become what we eat and drink and then may we go out and make a difference in the world.
At our baptism, we put on Christ. We died, we renounced, we turned our backs on whole ways of life. If we were baptized as infants, then our parents meant us to enter on such a Catholic life. At baptism, whether as an infant or an adult, the people already baptized took us into a home. And in that home we do the things that Catholics do, we try to live with others the way the gospels and our saints show us. We try to be one of those to whom the Lord will say: "I was hungry and you fed me, thirsty and you gave me a drink, in prison and you visited me."
Baptism got us into this house, this Catholic house. Sunday Eucharist trains us in the life and language and loving deeds of Catholics. It gets us around that table where from the first generation of Christians we've been gathered to give God thanks over bread and wine. Doing that again and again changed Sam. Little by little, it changes us all. The most sacred mystery of the Eucharist is that this bread and wine become for us the Body and Blood of Christ. The most sacred mystery of the Eucharist is that we, slackers and sinners all, become the Body and Blood of Christ. So what gets changed? Sam and Julie and Jack and all of us believers... get changed.”

Remember the rules of hospitality at Mass: Come to Mass early enough not to disrupt. Leave late enough not to insult. (The Mass does not end until the final blessing.) Worship reverently enough not to distract. And dress proudly enough not to offend.




The Mass Begins at Home

“We refer to our arrival in the church before the celebration as "the gathering rite." Most of us think of it as the moment when we meet and greet our brothers and sisters in Christ early in the liturgy. But we can think of it as a rite that begins much earlier: Even as we arrive on church grounds and get out of our cars in the parking lot, as we greet and talk with the others about the weather or about which of our children caught the chickenpox -the gathering rite is in motion. Even earlier, roused from our sleep, we have begun to gather our wits and collect our thoughts and intentions. Hauled from our beds, we have migrated from all directions to form this gathering. For we are hungry to break the bread that is Christ's body and share the cup of our salvation.
The gathering rite is our invitation to hone our awareness of this migration we make on Sunday morning. And, more importantly, it is not separate from the Mass but integral with the Mass, too. The gathering together is really how the Church got its name. The Latin word, ecclesia, officially can be translated as "The Gathering Together." We typically translated the word as "Church. " This gathering rite gives us the chance to make a transition from the sacrament of daily life to the sacrament of our gathered community. We do not want to find ourselves in this migration out of habit or duty - but we want to reach that level of awareness that knows our deepest yearning for an experience of the holy in communion.
Here are some ideas to make the gathering rite a joyful, rich and pleasant experience before you even arrive at the church: Get up earlier and perhaps read over the scripture readings for that Sunday. You would be amazed how much richer the reading will be at Mass that day. Maybe make some special coffee or hot chocolate and bring it around to family members inviting them to Sunday Mass. Give folks plenty of time to shower and get dressed in their "Sunday clothes." And.. .by the way.. .have a set of "Sunday Clothes," too. Ideally, Sunday ought to look and sound and feel different than all the other days of the week. What you wear that day should have a different feel to them. Perhaps encourage the family to retain a "Sunday Silence" with no idle chatter or loud noise and have just the peace of silence and a gathering of our inner selves... make the sounds of the house on Sunday different from the rest of the week. Play "Sunday music" to set the tone: chant or some meditative or beautiful religious music from our long heritage as Catholics.
Thus when you arrive at church make a point of greeting and engaging the others you meet. Greet someone you already know and greet and make the acquaintance of someone whom you have never met before."Where two or three are gathered together in my name, there I am in the midst of them.”





The Altar II -- August 7, 2011

"Have you ever noticed the priest kiss the altar at the beginning and the end of Mass? This graceful act highlights the significance of the altar as a central symbol of our worship life.
Apart from the introduction of the use of the vernacular at Mass, the change in the location of the altar -- away from the back wall of the church and into the midst of the assembly -- is probably the most obvious effect of the Second Vatican Council. This change allowed people to gather more easily around the altar. Two related changes were also mandated by the Council. In the pre-Vatican II liturgy, because the priest alone performed most of the liturgical functions, a long altar was needed so that the two readings could be proclaimed from the opposite ends of the altar while remaining separate from the Eucharistic action, which took place in the center of the altar. Then the altar was both ambo and altar...for the readings and the meal, the Word of God and the sacrifice. Such an elongated table is no longer necessary. Secondly, because communion should be given from the sacrifice just enacted on the altar, the tabernacle was removed from the main altar. This maintains the integrity of both altar (table) and tabernacle (the "tenting place") as sites of Christ's presence in the church. We have grown in our awareness of Christ's presence in the gathered assembly, in the proclamation of the word, in the person of the priest, and in the Eucharistic elements. We have been less attentive to the symbolic significance of the altar itself.
The Rite of Dedication of an Altar (which most often takes place during the dedication of the church in which the altar is located) gives us a glimpse of the significance of this symbol. In that rite, the altar is sprinkled with water, anointed with Chrism oil and incensed by the bishop in a pattern much like our initiation rituals. It is then clothed with an altar cloth and adorned with lighted candles. Finally, relics of martyrs are placed beneath the altar as a remembrance of the days of persecution in the early Church in Rome. At that time Christians celebrated Mass over the tombs of Roman martyrs in the catacombs beneath Rome. These tombs were the altars in those Roman days of persecution. These rituals leave no doubt that that altar is "the midpoint between heaven and earth." With the ancient images of Abraham's altar of sacrifice and the table of the Last Supper firmly rooted in our tradition, we encircle our parish altar, confident that God is present in our midst.
The Ambo The word ambo derives from the Greek verb anabainein ("to go up) and was the name given to the elevated platform from which the scriptures were proclaimed in the large churches of the early Middle Ages. In smaller churches of the time, the priest and lector stood at the altar rail; only the bishop stood at the chair (the cathedra) for proclaiming and preaching. A later development saw elaborate, elevated pulpits attached to church pillars for better visibility and audibility. The liturgical reforms of the Second Vatican Council (1962-1965) called for the location of the ambo to be a natural focal point for the assembly during the liturgy of the word.
The ambo is a place for the act of proclamation. By its form and appearance it honors Christ present in the word, and hence evokes reverence and attentiveness when the word is sung or spoken from it. Here is the place for the proclamation of the scripture readings, the leading of the singing of psalms, for preaching God's word and perhaps for leading prayers of intercession. All other announcements and speeches are to be made elsewhere.
The ambo should be beautifully designed and carefully proportioned to suit its function - not as a shrine for the lectionary, but as a cradle for the word that embodies the story of our salvation, the mystery of the word made flesh among us."





Keeping Sunday

“This is the day the Lord has made, let us rejoice and be glad. Even before you open your eyes in the early mornings don't you think about the day ahead? To wake up to the fact that it is Sunday and a day not like the others in feeling and spirit means that you have a way of celebrating this day; that you know the art of celebrating a feast. You know that Sunday is a day created for our benefit. It means to give us a taste of heaven. But if Sunday is merely a day to make it to church on time, then you may need some ways to make Sunday special. In some of the Romance languages of French, Italian and Spanish the very word for Sunday is "Domenica" which is translated as "The Lord's Day."
A special Sunday begins on Friday night. By sundown on Friday, try to have a clean slate. Complete what needs doing – finish off the unpleasant chores. Clean off your desk. Get the grocery shopping done for the weekend so you don't have to shop on Sunday (thereby asking others to serve you in the shops on Sunday). It is important to take time to repair relationships with the rest of the family.
Use Saturday to ready your home for Sunday. And lest I sound too much like ‘Leave it to Beaver’: Put the house and yard in order. Wash the car. Cook something special for Sunday's breakfast or brunch. Wear your pearls like June Cleaver. Get out the Waterford glasses or the Haviland china. Bring fresh flowers to brighten the table. Read tomorrow's gospel as a family and talk about it. Repair a relationship. Put the children to bed with greater attention. Saturday night ought to be a special opportunity for the adults to spend time together enjoying their relationship.
On Sunday, begin the new week in a special way. Don't watch TV that morning.. .watch Meet the Press later and read the newspapers after Mass, too.
At brunch, use a special meal prayer. Then change from your "Sunday Best" to clothes for relaxation and play. Resolve to do no unnecessary work. Go to a museum or the park, the zoo, or ride the Katy Trail or the Grant Trail. Play the piano, read a book, go swimming, play ball, read the fat Sunday newspaper. Perhaps family members can take turns planning a Sunday's recreation. If there is a special ball game or television program that is truly worth watching, watch it together. Preparing Sunday dinner can be a cooperative effort.. .and Sunday dinner can be one day in the week you can count on a great meal (no left-overs) and everyone being together. Use the good table cloth by the way, and the good dishes and silverware. Whatever you undertake to do on Sunday, do it without haste or anxiety. Sunday is a day meant to restore and refresh us. Sunday is a day to become fully human.. .and enjoy life.
Well what a weather week it was! Spring training is in a week or so down in Jupiter, Florida and only one more month until the Weather Service and their statistics say that winter is over! We are on the downside of winter so spring really is inching ever closer, folks! I'll see you in church!”
— Monsignor Jack —




The Saints of February... St. Blaise Day and Blessing

“Sickness and suffering are mysteries that confront most Christians at some time in their lives. Believers cherish the stories of Jesus' tender concern for the poor and the sick who sought to find relief and meaning in their suffering and struggles. The flesh-and-blood example of a long line of Christian witnesses whose faith sustained them in time of strain offers us hope when shadows darken our lives. Saint Blaise was such a person.
Blaise served as a bishop of Armenia in the fourth century. Little is known about his life but tradition tells us that he saved a small boy from choking on a fish bone. Because of this, his help is sought for those who are sick, especially those who are afflicted with illnesses of the throat. On Thursday, February 3rd, the feast of Saint Blaise, the Church continues its ministry to the sick with the blessing of throats. We will bless throats after the homily at both of our morning Masses on Thursday.
This blessing, which can take place either after the homily at Mass or as part of the liturgy of the word, invokes God's healing and protection. Two candles blessed the day before on the Feast of the Presentation of the Lord, February 2nd, are joined together in the form of a cross and are placed around the throat of each person seeking a blessing. What a perfect sacramental blessing right smack dab in the middle of the cold and flu season of winter. The minister then prays, "Through the intercession of Saint Blaise, bishop and martyr, may God deliver you from every disease of the throat and from every other illness: In the name of the Father and of the Son, and of the Holy Spirit. Amen" Humbled by physical weakness and human limitations, we acknowledge our faith in God´s protective love for all who call upon God's name.”





My Niece, Kelly's, E-Mail

“Yesterday my niece, Kelly, who works for a Catholic hospital in Springfield, Illinois and lives in Springfield sent me this amazing e-mail that was originally written by a 90 year old person and contains such wisdom. I do not know the author's name. I shall share it with you now. This is something we might profitably read at least once a week!

"To celebrate growing older, I once wrote the 45 lessons life taught me. It is the most requested column I've ever written.

  1. Life isn't fair, but it's still good.
  2. When in doubt, just take the next small step.
  3. Life is too short to waste time hating anyone.
  4. Your job won't take care of you when you are sick. Your friends and parents will. Stay in touch.
  5. Pay off your credit cards every month.
  6. You don't have to win every argument. Agree to disagree.
  7. Cry with someone. It's more healing than crying alone.
  8. It's OK to get angry with God. He can take it.
  9. Save for retirement starting with your first paycheck.
  10. When it comes to chocolate, resistance is futile.
  11. Make peace with your past so it won't screw up the present.
  12. It's OK to let your children see you cry.
  13. Don't compare your life to others. You have no idea what their journey is about.
  14. If a relationship has to be a secret, you shouldn't be in it.
  15. Everything can change in the blink of an eye. But don't worry; God never blinks.
  16. Take a deep breath. It calms the mind.
  17. Get rid of anything that isn't useful, beautiful or joyful.
  18. Whatever doesn't kill you really does make you stronger.
  19. It's never too late to have a happy childhood. But the second one is up to you and no one else.
  20. When it comes to going after what you love in life, don't take no for an answer.
  21. Burn the candles, use the nice sheets, wear the fancy lingerie.
  22. Don't save it for a special occasion. Today is special.
  23. Over prepare, then go with the flow.
  24. Be eccentric now. Don't wait for old age to wear purple.
  25. The most important sex organ is the brain.
  26. No one is in charge of your happiness but you.
  27. Frame every so-called disaster with these words "In five years, will this matter?"
  28. Always choose life.
  29. Forgive everyone everything.
  30. What other people think of you is none of your business.
  31. Time heals almost everything. Give time time.
  32. However good or bad a situation is, it will change.
  33. Believe in miracles.
  34. Don't take yourself so seriously. No one else does.
  35. God loves you because of who God is, not because of anything you did or didn't do.
  36. Don't audit life. Show up and make the most of it now.
  37. Growing old beats the alternative – dying young.
  38. Your children get only one childhood.
  39. All that truly matters in the end is that you are loved.
  40. Get outside every day. Miracles are waiting everywhere.
  41. If we all threw our problems in a pile and saw everyone else´s we´d grab ours back.
  42. Envy is a waste of time. You already have all you need.
  43. The best is yet to come....
  44. No matter how you feel, get up, dress up, and show up.
  45. Yield.
  46. "Life isn´t tied with a bow, but it´s still a gift."

This might be something you might want to put on your refrigerators, folks!”
—Monsignor Jack





For the Domestic Church - Giving A Blessing

“There are occasions in our human experience that suddenly touch us and we grope for words to mark the moment: A friend lies gravely ill, a family member embarks on a journey, a child is afraid of the dark and cannot sleep, a relative announces a wonderful promotion, a spouse retires from a long career, a significant anniversary is celebrated, a son or a daughter goes off to war or comes home from the service...
Perhaps the words we are searching for and the gesture that would express our hope for that person could take the form of a blessing. The Celts have a long tradition of bestowing blessings. I can remember my mother blessing us with holy water before we would go to school for the first day or lighting a candle and blessing the house in a storm. Secure is the memory of my father going into our bedrooms at night and blessing us as we slept. Bestowing a blessing is a gentle gift. You can put your hands on a head or shoulders of the other and say a simple prayer. Mention your hope for that person and ask for the necessary graces. If you saved blessed water from the Easter Vigil or from the Holy Water font at church and have it stored away in a bottle for just such occasions, use some in a sprinkling rite. It reminds us of our baptism and affirms our identity and purpose.
From our Hebrew Judaic roots it was common for the head of the household to bless his children. By right the head of the household is charged with this privilege. I am wondering in our day how many of you even know of this honor and privilege. It is not just the priest or the deacon who can bless the other. It is a special gift bestowed upon the leaders of each family to do such a thing. May I encourage you to take some holy water home with you, have a blessed candle in the house, and offer a blessing upon your household, your family, your clan.
We can feel free to devise a blessing with our own words or we can learn some blessing from the Irish in the Celtic tradition such as this:”
“Grace upwards over thee.
Grace downwards over thee.
Grace of graces without gainsaying.
Grace of Father and of Lord.
The joy of God be in they face,
Joy to all who see thee;
The circling of God be keeping thee,
Angels of God shielding thee.
God bless to you this day,
God bless to you this night;
Bless, Oh Bless, Thou God of grace,
Each day and hour of your life;
Bless, Oh Bless, Thou God of grace,
Each day and hour of your life.”

On Mealtime as Prayer....

“Eating together as family, with friends or in community is as old a human expression as history can recall. The very word "companion" means "the one you share your bread with." Sharing food is just as nourishing to the soul as eating is nourishing for the body. How is it that in recent years the family meal has suffered such disintegration? All day we graze and nibble and by dinner time, we are no longer hungry. We are so busy, that we cannot cook, or cannot sit together over food and drink to share the events of the day and the issues that burn in our hearts. The average American family eats dinner in about five minutes! My mother hated that. I can still hear her say often, "it took me hours to prepare this meal and you kids swallow it whole in five minutes!"
In the scripture we hear that the risen Jesus shared his bread at the end of a long walk with his grieving disciples on the road to Emmaus. He broke bread with them and "they knew him in the breaking of the bread." Every meal that we share is an occasion to "know him" – to recognize Christ in the heart of the persons with whom we share our meal. We also hear the story of a breakfast fish fry that the risen Jesus prepared for his friends after a night of fishing. How concrete. How physical. How human. How loving. Ghosts don't cook for us. But the bodily presence of a risen Lord knows our bodily hungers and provides for us in material ways. To share what we have with another is to "know him." To break bread with a blessing is to help us remember that every meal looks concretely to the holy meal of the Eucharist. And it isn't possible to comprehend the Eucharistic meal if we don't understand the sacramentality of the daily meal. Collect blessings for your table. Offer a variety of words and songs so that your prayers do not become routine or unimaginative. Take time to enjoy your meal and to enjoy one another. If you live alone, invite others in to share your bread. And families....please sit down and share your evening meal together at least three times a week.. .or more if possible and with no TV or computer activities either. Some of my best memories growing up at 9001 S. Claremont on Chicago's Southside were the family dinner table...assigned seats and mom's leg of lamb with mint jelly.”
From An Irish Rime of Hospitality
“I saw a stranger today
I put food for him in the eating place
And drink in the drinking place.
In the Holy Name of the Trinity
He blessed myself and my house
And the lark said in her warble Often, often, often Goes Christ
in the stranger's guise
O, oft and oft and oft,
Goes Christ in the stranger's guise.”
I'll see you in church! – Monsignor Jack





The Newest Saint of January...Saint Andre Bessette...January 6th

“He didn't die a martyr's death. He was too sickly, weak, and awkward to do any work except as a porter. Yet, at his death in 1937, over a million pilgrims filed past his coffin. And thousands upon thousands came to Montreal, Canada each year to ask the intercession of Saint Joseph and St. Andre at the great oratory built by the humble little porter of Notre Dame-du-Sacre-Coeur.
Born near Montreal in 1845, Alfred Bessette was orphaned by age twelve. He is the Church's newest saint, having been canonized in Rome this past year. Although his frail condition made it impossible to find gainful employment, his pastor, seeing the intensity of his spiritual life, introduced him to the Congregation of the Holy Cross.
In 1870, bearing a letter of recommendation from his pastor stating, "I am sending you a saint," Alfred asked to be accepted into the novitiate. In the novitiate he finally learned to read. Alfred eventually memorized long passages of scripture, including all four gospel accounts of the passion of Christ. However, his health remained so poor that he was only allowed to make final vows in 1872 through the intervention of the bishop of Montreal; he took the name Andre', after his pastor. For most of his life, he served as porter of the College of Notre-Dame-du-Sacre-Coeur in Cote-des Nieges, near Montreal. He is quoted as saying: "At the end of my novitiate, my superiors showed me the door, and I stayed there for forty years."
It soon became evident that Brother Andre had been given extraordinary gifts of healing and counseling. Countless are the stories of healings told by students and visitors alike. Numbers grew so large, so quickly that opposition to his ministry arose: partly out of jealousy and skepticism and partly due to fears of contagion among the masses of sick seeking his help.
Brother Andre's dream was to build a chapel dedicated to his favorite saint, St. Joseph, as a spiritual center for those who came for help. He eventually obtained permission to raise the money to build on land on Mount Royal that the Congregation of the Holy Cross had purchased in 1896. First, in 1904, came a small shelter, 15 by 18 feet. But by 1966 it had grown into a basilica.
On January 6, 1937, the sickly Brother Andre' died at the advanced age of 91. Brother Andre's simplicity gives hope to those who feel that a lowly state in life – whether physical, financial, or educational – might limit their personal gift to the world. In today's economy-driven culture, his life stands as a counter-sign to those who would define power in terms of might and economic prowess. We celebrate his memory each year on January 6th.”
— Monsignor Jack





Day or Date?
“One of the first debates in the early Church was this: Should we celebrate Easter each year on the date that Christ rose from the dead (the fourteenth day of the Jewish month named Nisan, according to the Gospel of John), or should we celebrate it each year on the day of the week that he rose from the dead -Sunday? Some of the churches in Asia said "date." After all, Jesus' rising from the dead changed history, and we ought to keep this date holy. (And this is what the churches later decided to do with Christmas, which we celebrate every year on December 25, no matter what day of the week it is.) The church of Rome said "day": Sunday - the Lord's Day - is the best time to keep the solemn feast of the resurrection. Sunday was our first - and for a century or so, only – holy day. How could Easter not be on a Sunday? Rome won the debate. To this day, all churches celebrate Easter on a Sunday, and never on a weekday. Over the recent years the bishops of the United States had a similar discussion: Should we continue to keep the solemn feast of the Lord's Ascension on a Thursday - the fortieth day after Easter, according to the Acts of the Apostles - or should we move it to a Sunday, the Lord's Day? (In the gospels of Mark and Luke, Jesus ascends into heaven on a Sunday.) A few years back, the bishops in the western states and in Canada wanted to try celebrating Ascension on Sunday instead of Thursday. Rome approved their plan as an experiment to see if more people would be able to participate in Mass if Ascension Day was a Sunday. It worked. So the bishops of the United States discussed whether the whole country should switch the Ascension from a Thursday to a Sunday. They agreed to make the choice region by region, and not for the whole United States. Rome approved. Still several dioceses and Archdioceses, mainly in the eastern United States, retain the feast on the fortieth day and on a Thursday. So this year for us in St. Louis, Ascension Day takes the place of the Seventh Sunday of Easter and celebrated this weekend. The psalm for this solemn feast bids us to sing: "God mounts his throne to shouts of joy, a blare of trumpets for the Lord! All you people, clap your hands. Sing praise!" Sunday is the Lord's Day and the Ascension into heaven is the Risen Lord's glory. Let us all keep holy this great feast of our God.”





“The eyes of faith see human history as salvation history. God´s actions aare discerned in the mundane and dramatic events that we live. Israelites saw God´s call in the migration of their ancestor Abraham. Their later escape from Egypt was not just a natural phenomenon of low tide in the Reed Sea. It was the hand of God acting through Moses. David son of Jesse, was the brave leader and king, exercising power from God in new ways for new historical and sociological circumstances. Israel´s later exile was still another meeting of God´s power, a judgment on their infidelity. Even in such dark times, indeed especially in darkness, the light of God shines in history. The people were able to say: "You shall be called ‘My Delight’ and your land ‘Espoused.’ For the Lord delights in you." Those who walked in darkness were able to see a great light.
This is the heart of the Christmas mystery. God always takes the initiative We are ever in awe before the hope enfleshed in history.
The Christmas Midnight gospel is by far the most popular passage for this day. The other selections are rich in history, theology, and poetry but we keep returning to Luke 2. The details are simple: Caesar Augustus ordering a census, Joseph and Mary travelling to David´s town of Bethlehem a first-born son wrapped in swaddling clothes. Yet the mystery and power they evoke are beyond telling. We might remember school plays and blankets used as costumes. We might thrill at brilliant musical tributes to this babe. And then we might feel a tug at the conscience. Jesus did appear first to the poor shepherds. His presence calls us to live "temperately justly and devoutly." Through all these emotions and nostalgia the simple truth is opened for our assent: God has visited us.” — St. Andrew Bible Missal.





ETERNITY'S CLOCK AND CROWN

“What is this Advent wreath whose four candles help us mark the passing of the weeks before Christmas? It is eternity's clock–a circle that says "In our ending is our beginning." It is the wheel of time–a circle of evergreen branches-cut and left to wither–revealing that death and life are both of a piece. It is also a crown, the victor's laurel garland, the sign that the race is done, the prize won. It is the crown of us as a people, a chosen race, a royal priesthood. It is the crown of each of us as individuals–baptized individuals (all of a piece) whose heads were smeared with that royal oil, chrism. We are marked for eternity. With four candles lit, the Advent wreath is the fiery crown that we give to Christ the King, the Savior who returns in the growing gloom to gather us into our eternal home, the new and heavenly Jerusalem.”
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 Steve Erspamer, SM.


Holy Days in history...
Sunday is our original – and at first our only – holy day. As time went on, some churches began keeping other days holy, too: days to remember an event in the life of Christ or Mary, or the anniversary of the death of a saint.
In medieval Europe, these "feast days" were important. There was no such thing as a "weekend." Every day – except Sunday – was a long and hard work day. A feast day meant that you only had to do the most necessary work. Then you could go to town for Mass, for socializing, playing, resting. It didn't take long for feast days to multiply. Every so often the Church would have to cut back the number, or else folks would go four or five days without working! Feast Days were possible because most everyone in a locale was Catholic.
When Spanish Catholics came to North America, they tended to create Catholic towns. Many Native Americans, too, live in Catholic communities. To this day the pueblos of New Mexico still keep feast days with dancing and special foods. French Catholics, especially in Canada, kept alive some of their holy days. But Catholics from other countries lived in mixed communities with people of different religions. They could not close their stores because it was Ascension Thursday, or not help neighbors raise a barn on All Saints. Not until the great Catholic neighborhoods formed in bigger cities could Catholics close up shop, go to morning Mass, and then spend the day feasting and relaxing - even on a week day!
Bishops began to designate certain holy days as "holy days of obligation." Usually these were feast days that were already popular in a given community. The number of holy days that Catholics observed in the United States varied until 1885. Then, six days were set: January 1, Ascension Thursday, (a different date each year), August 15, November 1, December 8 and December 25. Prior to this, how many and which holy days you kept depended on whether you lived in English, Spanish, or French America. For example, English-speaking Catholics had 11 holy days of obligation from 1777 until 1885.
As our neighborhoods and parishes change, so do our rules about keeping holy days. In 1969, the bishops decided to transfer our solemn celebration of the Lord's Epiphany from January 6 to the Sunday that falls nearest before that date. Epiphany is an important holy day, and yet the whole Catholic community can not count on having January 6 free. Several years ago the bishops voted to move our solemn celebration of the Lord's Ascension from a Thursday to a Sunday: the Seventh Sunday of Easter. This change should allow all of us to keep this holy feast day with Mass, recreation, and feasting, as we give thanks and praise for all that God does for us in Christ Jesus, our risen Lord.”
Msgr. Jack, Bulletin 05(16)2010





Grace, A Habit of the Catholic Heart

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.”





Addressing the Issues of Unemployment and Wellness

To THE UNEMPLOYED OR UNDEREMPLOYED

Are you aware of the Catholic Employment Network (CEN)?
“It was started and exists here in St. Louis. Their goal is to provide members with resources, skills and other types of assistance in a job search, and to provide spiritual support. There is a local group that meets at St Gerard Magella on a regular basis. If it has been a while since you have had to look for a job, this is a wonderful resource to get you started as well as offering support during your job hunt. The CEN web site is www.catholicemploymentnetwork.org
For more information about them and meeting dates. The service is free and the meetings are open to anyone.
In addition there are several people in our parish who are willing to work with individuals if they may need assistance in updating a resume. Contact the parish nurse, Beverly Simmerman, 314 822 1347, ext 5 for further information.
To PARISH MEMBERS WHO MAY BE LOOKING TO HIRE SOMEONE
Due to the tight job market, there are a number of professional, skilled, and experienced parishioners presently seeking a job. If you or someone you know may be hiring, give the parish office (Fr. Jack-966-8600) a call. It could be a win – win situation for all concerned.
HELP WITH MEDICINE COSTS
Together RX Access is a program for assistance with medication costs for those without any prescription drug coverage. It was created as a public service by a group of pharmaceutical companies. To be eligible one must be a legal resident of the USA, not eligible for Medicare and have no other prescription drug coverage. Household income is equal to or less than $30,000 for a single person, $40,000 for a family of 2, $50,000 for a family of 3. For further information or to enroll, their web site is www.togetherrxaccess.com and phone number 1-800-444-4106.
Missouri Department of Social Services, MO HealthNet Division has a program called MoRX. You may be eligible if you are a Missouri resident, 65 years of age or older, enrolled in Medicare and a Medicare Prescription Drug Plan (Part D), and if single, an annual gross income of $19,600 or less; if married, an annual gross income of $26,400 or less.
MoRX pays for 50% of members out of pocket costs remaining after their Medicare Prescription Drug Plan pays. It pays for 50% of the deductible, 50% of the co-pays before the coverage gap, 50% of the coverage gap, and 50% of co-pays in the catastrophic coverage. It does not pay for the Medicare monthly premium.
For further information or to obtain an application, their web site is:
http://www.morx.mo.gov/index.htm
or the phone number for the help desk is 1-800-375-1406.
I also have applications in my office and will be glad to assist you if needed.

H1N1 FLU VACCINE HERE
HINl/swine flu vaccine will be available in the school cafeteria on Sunday January 3, 2010, from 8:OOAM - 1:OOPM. The vaccine is free but there is a $15 administration fee. If you have Medicare or a Medicare Advantage program, the company, Foundation Care, will bill insurance. Others will need to pay the $15 fee. They will have both the nasal mist ( for ages 3 - 49), and the shots. Children under 9 years need 2 doses. The first or second dose can be obtained here, but if the child needs another dose, you will need to get it at another time and site. The nurses giving the vaccine will be able to advise you.

WELLNESS TIP OF THE WEEK
Affirmations can be very powerful forces in our lives. As we think, so we believe and behave. An affirmation is a short positive statement phrased as if it has already occurred. Writing or reading affirmatives each day is a good habit to develop in this coming New Year. Unfortunately many of us have too many negative images in our minds of ourselves.
God does not see us that way. He sees us as the loving person He created and knows we can become. Holding on to the negative forces of loss, anger, worry or guilt can bring nothing but unhappiness. Letting go is the way to peace of mind and happiness.
The following are affirmations phrased in such a way to help us let go and be free.
I let go of my loss and I put my trust in God.
I release my anger and I will move on.
I refuse to worry; I let go and let God.
Letting go of my guilt has healed me physically, mentally and spiritually.
I feel at peace letting go.
I am open to new possibilities.
In letting go, I have freedom and breathing room.
I am ready for health, well-being and peace of mind.
I am truly a valuable and worthwhile person.

Another positive approach is developing an "Attitude of Gratitude". Giving thanks daily for one's blessings as well as one's problems/challenges; always trusting in the God who loves us. As the New Year begins this is a perfect time to begin to think in a positive and affirming way. "Give thanks to the Lord who is good, whose love endures forever." Try it, it works.”

Adapted from "Wellness Tip of The Week"© 2004 by St. Malachy Church written by JoAnn C. Kauss, RN, MSN.




The Ten Commandments Of Forgiveness

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 I 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--





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
– Excerpts from the keynote address of Francis Cardinal George Archbishop of Chicago at the MCC Annual Assembly September 19,1998, State Capitol Building, Jefferson City, Missouri
“(Today we) are celebrating faith and freedom, and within that context I am speaking about the responsibilities of Catholics in a free society....
The great lesson of Vatican II is that we are a communion of Jesus Christ to transform the society, the world as a whole. ...How then do we bring the values and beliefs that are part of our faith (into this society) in such a way that, (while it) will never be the kingdom of God, (it) might be a little more like what the kingdom should be.
First of all, we (must) understand (the) culture (of a society). We can talk about society, but we are a little less able (to talk) about a culture. (Culture is) not just a federation of various ethnic groups. It's something different; it's a perspective on the world. A set of meanings and a set of values which shape us internally, not just externally.
Culture is the context for what goes on in this (State Capitol Build-ing,) for legislation that is passed here. Culture's the context for your concerns as the Missouri Catholic Conference. Inevitably there will be tensions between faith and culture because both tell us how to live, both tell us what to believe....
...Pope Paul VI wrote that the split between gospel and culture, faith and culture, faith and freedom, is the drama of our times. He went on to say immediately that it has been the drama of every other age as well. The dialogue between faith and culture is as old as the history of God's self-revelation and the human response to that revelation....
(When) we talk about that conversation between faith and culture, we refer to it as 'inculturating the faith.' That means taking our faith and speaking it within a culture.... For example, (when) missionaries go into a place to spread the gospel, they translate the faith into the language of the people. They 'inculturate the faith.'
Why? Because language carries our culture. First of all, our language is the universe in which we live. We live in worded worlds. ...And we know that because of our experience in immigration in this country. It was a great challenge for people to move into English language culture. ..and to keep some kind of footing in what had been part of their own inheritance and their own history....
But then we come in that dialogue between faith and culture to a certain moment when all of a sudden there's a big obstacle. It doesn't work anymore. There's something demonic in that culture, as there is in every culture, which resists the Gospel....
It might be exploitive business practices. It might be a cultural right to an abortion. It might be a disdain for the poor. It might be human sacrifice among the Aztecs. It might be any number of things. At that point we stop and we say, the inculturation project is off. Now we evangelize the culture. (That is the) moment..between faith and culture that shapes our mission as Catholics....
(We find) there are changes that must take place by reason of our Baptism.... How do we make this change in our culture? We have to understand first a little bit about the culture.
Anthropologists tell us that culture is the sum total of your non-biological inheritance. Your biological inheritance is the color of your eyes, the color of your skin, how much hair you have or don't have. All those things are yours biologically....
The second nature – not biologial nature – that's what culture is.
It's a hierarchy of values that determines the shape that a culture might have. If you were asked what's most important to you – food, communication, clothing, shelter, your relationship to God in Christ – what would you say? It's that hierarchy of values in a particular culture that makes one different from the other....
(In America, we have developed into a culture of individualism and voluntary associations.) Now as people of faith we look at this and ask, is it good or bad? Well, it's both, as most cultures are....
...Our problem as people of faith is that the key to understanding the history of (our country, as well as) the human race, is (that it's not just) history in pursuit of individual liberty.... (It's more basic than that.) More basic than freedom is holiness.
(What are) our responsibilities as disciples in Catholic communion, to transform the society,...what can we do? What are we responsible for? First, we are responsible for praying. We are responsible for worshiping God in the way that He wants to be worshipped.... Honoring the Lord's day is a way of transforming our culture.
So prayer is the first thing we must do to see that our culture provides a sound context for human life.
Our second responsibility is to look for places where significant conversations can take place. A culture is a communications network. The Gospel is a message.... Therefore, the evangelizer needs to be present in those places where the messages which form the culture are created and transmitted. This includes the forums in which public policies are debated and enacted. There have to be Catholic evangelizers in this legislative chamber, and in the communications industry, that shape the terms of pub-he debate....
The third responsibility American Catholics (have is) to enlarge our culture's appreciation of human rea-son. The culture today uses reason instrumentally. We have a whole body of data here that we can trans-form, analyze, put into software, and then a computer programmer can come out with the conclusions needed in order to manipulate the cosmos, our business dealings, our personal schedule.
And then we have feelings.... The Catholic Church knows that we are reasonable people – full of emotions, full of feelings, full of desires – but reasonable, given an intellect by a God who wants us to be smart. Therefore, we have a whole tradition of applying reason, rightly so, to making judgments about moral activities.... We have to bring an appreciation of human reason as something able to judge policy and individual actions in the light of the goodness that God svants us to enjoy, that search for holiness that is the key to human existence. That isn´t in our culture. If the Catholics don´t bring it, nobody will. It's our responsibility.
Fourth, the Catholic evangelizer, in order to transform society, will cherish and strengthen precisely those relationships that faith tells us we have no right to unchoose. Because the dominant culture in the United States privileges voluntary relationships to the detriment of all others,... (it also) reduces the Church to a voluntary association and treats our nation itself the same way. By reason of our history,. ..we are people if choice rather than of blood. One can choose to become American in a way that one cannot become Japanese, Navajo or Arab. You are either born into that or you are not. We are a people of choice. And this melting pot has enabled the United States to welcome, at least in theory, almost anyone and everyone. And while that inclusivity can be at the service of the Gospel's universalism, it cannot be allowed to destroy the public legitimacy of non-voluntary relationships and communities – family, race, linguistic group, the land and the nation itelf as our home. Fifth, evangelizing American culture means purifying our sense of mission. Catholics believe that groups, as well as individuals, play roles in salvation history.... Transforming our national purpose, therefore, in the light of God's plan for all peoples means listening to a source of truth which has not been limited by American experience and our culural resources....
...Creating a culture which provides a more evangelically authentic environment for daily life in the United States is less a program with clearly defined stages than a movement of gradual growth. Cultural change is slow. (We as) evangelizers need a broad vision for strength for the long haul. We need to be reflective about the influences that shape us individually and as a people.
Evangelizing culture is, finally, a contemplative activity. The dialogue between Catholic faith and American :ulture, between faith and freedom, takes place in the media, in the schools, in the marketplace and in the public square; but it begins in the leart of every American Catholic who loves both faith and country.”




INCIVILITY WINS AGAIN...a personal editorial

“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 !





The Communion Rite - My Own Cup

“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 & We Bow Before You

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.





Twelve Things the Bishops Have Learned From the Abuse Crisis
BY BLASE CUPICH

“The Catholic bishops of the United States have learned many lessons from the sexual abuse crisis. These 12 are among the most important.
  1. The injury to victims is deeper than non-victims can imagine. Sexual abuse of minors is crushing precisely because it comes at a stage in their lives when they are vulnerable, tender with enthusiasm, hopeful for the future and eager for friendships based on trust and loyalty.
  2. Despite the justified anger felt by victims toward the church, bishops still need to reach out to them as pastors. Meetings with victims can be challenging for all involved, but they also can be a moment of grace and insight.
  3. The causes of the clerical sexual abuse are complex, and it is simplistic to reduce them to easy answers. Many factors have been alleged to "explain" this misconduct by clergy, but the fact is that sexual abuse of minors is found in many different circumstances, perpetrated by family members, leaders of youth organizations, doctors, teachers and others. "Easy answers" underestimate how wide the scope of this problem is in our society.
  4. Catholics have been hurt by the moral failings of some priests, but they have been hurt and angered even more by bishops who failed to put children first. People expect religious leaders above...all...to...be...immediate...and forthright in taking a strong stand in the face of evil, such as the harm done to children and young people by sexual abuse.
  5. The counsel of lay people, especially parents, is indispensable in a matter that so deeply affects families. Our capacity to respond to sexual abuse of young people has been bolstered by the insights shared with us by parents as to how to do so effectively.
  6. Our priests have a resiliency that future generations will recall with admiration. They have remained committed to their vocation day-in, day- out, despite suffering from the actions of those who have besmirched the priesthood they love. Their steadfastness has built a reservoir of good will with our people and is a major factor in explaining why during this terrible crisis most Catholics in our country remain faithful to the church.
  7. The church needs to maintain the mandatory safe environment efforts that have been developed. Experience shows that institutions are not as effective in protecting children if standards are voluntary. Any backsliding on this endangers children first of all, and also the credibility gained through the efforts to eradicate the effects of this scourge. Parishes must be the safest places for a child to be.
  8. Bishops need to be mutually accountable in their efforts to protect children and must be willing to participate in transparent, independent audits to demonstrate they are keeping the promises we made. What happens in one place happens to us all.
  9. Bishops need to resist the defensiveness that institutions often fallback on in crisis moments. Resorting to a conspiratorial interpretation of attacks and adopting a "circle the wagons" approach only prolongs a problem and does nothing to settle it or heal the victims.
  10. Self-deception is an inherent part of the illness abusers suffer and includes the inclination to diminish the gravity of their behavior and its effects on the individuals abused and on the church at large. Many even manage to convince themselves that they genuinely cared for the children whom they harmed. This makes it almost impossible for them to come to grips with the evil they perpetrated. Claims often made by perpetrators in the past that they were contrite and would stop abusing are never again going to be taken at face value.
  11. Our people's faith is strong and sustains them even in times of challenge. We receive from them a level of emotional and spiritual support that humbles us. Their trust in God sustains not just themselves but us too.
  12. Bishops must partner with public authorities by complying with civil laws with respect to reporting allegations of sexual abuse of minors and cooperating with their investigation. All leaders of the community whether religious or secular need to work together to protect children and young people.
The Charter for the Protection of Children and Young People, which we bishops adopted in 2002 and renewed twice since, provides direction for our handling the sexual abuse of minors by priests. It can be found on the U.S.C.C.B. Web site at http://www.us ccb.org/ocyp/charter.shtml.”

MOST REV. BLASE CUPICH is chairman of the Committee for Child and Youth Protection of the U.S. Conference of Catholic Bishops.




Ten Tips To A better Life - 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.”





THE MEANING OF SUNDAY...

“This is the day the Lord has made, let us rejoice and be glad in it. Even before you open your eyes in the early mornings don't you think about the day ahead? To wake up to the fact that it is Sunday and a day not like the others in feeling and in spirit means that you have a way of celebrating this day; that you know the art of celebrating the feast of Sunday. 1 remember when 1 went on a sabbatical in 1994 in Rome and lived in Italy for about 6 months I was most amazed and impressed how the Italians understood the nature of Sunday. Most businesses and shops were closed like they used to be here. The streets and the towns looked decidedly different on Sunday. Folks (mostly women) went to Mass, walked with their families around the piazzas and towns dressed to the nines, and then ate dinner together with their families around 1:00 in the afternoon. Sunday was different than all the other days. We need to re-capture the feel of Sunday again in our culture.
A special Sunday really begins on Friday night. By sundown on Friday, try to have a clean slate. Complete whatever business needs to be done and finish most of the unpleasant chores. Clean off the desk, turn off the computer. Get the grocery shopping done for the weekend so you don't have to shop on Sunday (thereby asking others to serve you in the shops on Sunday). Ideally, take time to restore any relationships with others especially other members of the family. Sunday has a good feel when you can do that or at least pray for the person on Saturday who rubs you the wrong way or who has hurt you. If you plan on making something special for Sunday supper prepare as much as you can on Saturday, bake on Saturday, go to the farmer's market on Saturday. If you are really into what Sunday means read the Sunday Scripture readings as a family on Saturday...think about them, spend some time with them. On Sunday, begin the new week in a special way. Put Sunday music on the radio or your I-Pod. Dress in your "Sunday best," or as we used to say, your "Sunday go to meeting" clothes. Look different from Saturday and Monday and Tuesday. If you've recently bought new clothes, wear them for the first time on a Sunday. Sunday clothes are a metaphor for our baptismal garments. Don't watch TV or read the Sunday papers before you go to Mass. Your preparation is the getting ready for Mass.
At brunch after Mass, use a special meal prayer, a made-up grace before meals. Then change from your "Sunday best" to clothes for relaxation and play. Resolve to do no unnecessary work. Go to the Art Museum or the History Museum or Transport Museum, to Kirkwood Park or Forest Park, the zoo. Play the piano, the guitar, read a book, play ball, relax with the Sunday paper. If there is a special ball game on TV or golf or a special program, watch it together.
Preparing Sunday dinner can be a cooperative event...and Sunday dinner can be one day in the week you can count on everyone being together. If you have a dining room...use it that day! It's also a great day and usually a good meal to invite a friend or someone in the neighborhood who might be alone. Use the good table cloth and the good dishes. Whatever you undertake to do on Sunday, do it without haste or anxiety. Sunday is really meant to restore and refresh us. Sunday is a day to become fully human. In the Romance languages of Spanish or French or Italian the word Sunday is called "Domenica" which means simply, "The Lord's Day" and that says it all.”
—See you in Church, Monsignor Jack—





A Word About Silence

“I remember as a child coming into Christ the King Church in Chicago and seeing the admonition, "Silence! You are on Holy Ground!" Wow! That's an attention getter especially for a child of seven. I also remember mom and dad constantly reminding us at Mass, "Be quiet, you're in church!" What was there about that place where we couldn't talk? The mind of a seven year old asks, "What's wrong with talking that is bad?" And even now most of us are unsure and somewhat uncomfortable around silence. We even joke about an awkward moment of silence at a party and say, "It must be twenty to or twenty after." If you think silence is an unwelcome guest at a social event try a planned silence in the liturgy! When it happens in church many folks think the priest has lost the place or his mind or has slipped into a coma. There is no way he (the priest) really intends the silence, does he? In the liturgy, we are silent, silent together. This is not an individual silence, even though each of us – as best as each of us is able – is quiet. This is not a passive silence, even though we try to be as still as we can be. We are silent together, actively quiet, purposely still.
We're silent before the liturgy begins, in order to be present to each other and thus find God. God is always present to us; we forget that sometimes, fail to hear God amid our noisy living. So before we wrestle with God in our rites, we are silent: Be still, and know that I am God.
We are silent at the words "Let us pray." These words begin the opening prayer and prayer after communion at Mass, as well as the prayers after the psalms at morning and evening prayer. At this invitation we pray and we pray hard and we pray hard together, so that when the priest speaks all of our prayers are drawn to those words like metal shavings to a magnet. That prayer is referred to as the Collect Prayer since the silence invites us to add our individual prayer with everyone else and the presider "collects" them and offers them to God in our name. One voice breaks the silence with word of prayer, and one mighty voice, spoken from all of our throats, seals that prayer: "Amen!" We are silent after readings of scripture and after the homily. How else can God speak to us? How else are we to hear the divine voice, not only echoing from long ago in ancient words brought back to life but speaking now, in this time, in the quiet that we provide here? After the readings and the homily, we are silent together because we are listening together for the voice on which our very lives depend, the voice that calls us into being, the voice that bids us to come out of our dumb tombs to live and to love again.
On occasion, instead of singing, we may be silent when the gifts of money are gathered for the poor and for the church, and when the gifts of bread and wine are brought to the altar. When all have been fed, when all have drunk from the cup, again we are silent, caught up in the reverie of great mystery, standing together wide-eyed and satisfied, breathing quiet gratitude for life breaking out everywhere, enjoying the quiet of this moment before an eternal dawn when God will be all in all and the final silence will be ruptured with raucous, joyous cries of "Worthy! Worthy! Worthy!"
The liturgy's silences both tax and nourish us. They tire us because they are active moments, concentrated periods of deliberate, attentive, awe-filled stillness. But they nourish us as well. They are vitamins for a life made anemic with noise, tonic for the blathering (the world's and our own) that sometimes sickens us. The moments of communal silence in the liturgy plants seeds of peace in our souls, so that in the turmoil of every day life we can find a still center inside and hear the voice of God. It's Time Again to Break the Silence on Silence!
Name the places where silence is the rule.. .the library, the theatre, the symphony hall, courtrooms, a TV studio, and, of course, church. However, with the reforms of Vatican Council II active participation became the norm. Usually active participation is understood as joining in the singing and saying the responses along with everyone else. Rarely do we expand the definition of participation to include communal silence.
Public silence is frequently very awkward. We assume someone forgot their cue or made an embarrassing mistake. Yet we also know the heart-gripping impact when a grandstand full of people observes a moment of silence. The liturgy invites us to pray without words several times during the Sunday Mass...mentioned in the paragraphs above. Such silence is not a passive "shutting down" but rather an attentive awareness of our intimate connection with the Lord and with one another. Such awareness requires ample time to develop – ample time not only at a particular liturgy, but Sunday after Sunday after Sunday. Only then will the inevitable coughing, kneeler banging and fussing babies mark the beginning of our silence and not the end of it!
In another, more profound sense, we are always silent at liturgy – even when we speak. We sing psalms and speak prayers that are not our own but rather the words of our ancestors in faith and the words of the Church. Our individualistic American culture finds such behavior suspicious or even threatening: "I am my own person!" But it is precisely in that surrender to the power of ritual and the life of the larger community that we discover our true voice. Yes, it is so true, "Silence is golden!"”





How Are The Readings for Each Sunday Chosen?

How Are The Readings for Each Sunday Chosen? The Sunday Eucharist continues...
Each Sunday the Word of God is proclaimed in our church in the form of three scripture readings and a psalm. The first reading and the psalm always come from the first testament of the Bible, the Hebrew Bible (the "Old Testament"), except during the Easter Season, when the first reading is from the Acts of the Apostles. The second reading is a selection from one of the non-gospel books of the second testament of the Bible, the Christian Bible (the "New Testament"). The third reading is always chosen from one of the gospels: Matthew, Mark, Luke or John. It is clear from the title "liturgy of the word" that the scriptures are an integral part of the Sunday Eucharist.
This emphasis on a more thorough and varied use of the scriptures is a direct result of the renewal of the liturgy called for by the Second Vatican Council: "The treasures of the Bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word." To meet this need, a new lectionary (or book of readings for worship) was published in 1970. It included assigned texts for each Sunday based on a three-year cycle of readings. And, as noted above, each Sunday included three readings as well as a responsorial psalm.
This was a major change. Previously only one set of Sunday readings was used year after year. Two readings and a psalm verse were appointed for each Sunday. And one of those readings, the gospel, was almost always from the Gospel of Matthew. The gospel readings in the 1970 lectionary include selections from all four evangelists: Matthew in what is called Year A, Mark in Year B and Luke in Year C. We hear the Gospel of John during the major liturgical seasons as well as during Year B (the year of Mark), perhaps because Mark´s gospel is the shortest of the four and wouldn´t otherwise fill out the whole year.
The gospels were assigned first. The first reading was chosen for its connection to the day´s gospel. The psalm that follows the first reading is related to it. The psalm is the assembly´s response to the word that has just been proclaimed. The second reading is not necessarily related to the other readings. Selections from the chosen book are simply read somewhat in order.
As people baptized to live not by bread alone but by the word of God as well, the liturgy of the word should not be the only time we hear the readings. One way to live with the lectionary is to do an attentive reading of the scriptures before the liturgy each Sunday – a fruitful and enriching way of entering more deeply into the prayer. Another approach is to hear the word proclaimed in the assembly first, and then spend the following week rereading and meditating on it. Whichever method you choose, several helpful resources have been published to aid you. Since the lectionary organized and published in 1970 was so well crafted and designed, other Christian faiths have adopted it for themselves for use on Sundays. It has become a wonderful ecumenical tool to bring all of our Christian denominations closer together.”
The Gospel of the Lord!
From the beginning, reading from one of the four gospels has been a high point of our Sunday assembling to give thanks and praise. It is for good reason, too. Christ comes to us in word as well as in deed, in the scriptures as well as in the sharing of his body and blood. And while we know that God speaks to us in all of holy scripture, at Mass we are most eager to hear the gospel, the good news of the very words and deeds of Jesus. (That is what the Old English word "gospel" means after all, "good news," God´s news.) So when it is time, we jump to our feet. We acclaim the coming of the gospel with that most ancient and holy of words: Alleluia! (Unless it is Lent, our season of penance, when we fast from our glorious word just as Israel in exile hung up its harps). Fast to our feet, singing loud praise, we watch as the deacon (or the priest) takes up the Book of the Gospels. Accompanied by servers with candles, perhaps with fragrant clouds of incense from another server´s bowl, the Book of the Gospels makes its way through the assembly from altar to ambo. It sat on the altar from the start of Mass as a sign that Christ is present in the gospel. Now it is taken "up to the heights" to be proclaimed from the ambo just as Jesus preached the sermon on the mount, or the apostles, drunk with the Holy Spirit, shouted joy from Jerusalem´s Pentecost housetops. As the deacon announces that this is from Matthew or Mark, from Luke or John, we trace the sign of the cross on our foreheads (may we understand this good news!), on our lips (may we always speak and spread the good news!), and over our hearts (may we love and always live this good news!) Then we listen. We stand together and listen. We stand and listen like a servant being given orders, like an honored guest whose deeds are recounted, like a convicted criminal before the judge´s bench, like the beloved being met in haste by the lover. And when it is spoken, when the last word for this day has sunk deep within, the deacon looks to us and says, "The gospel of the Lord!" to which we cry, "Praise to you, Lord Jesus Christ!" What else could we possibly say?”





THE EUCHARISTIC PRAYER -- IS IT OURS?

The Eucharistic Prayer?
Is it really "grace" before the meal?
“The liturgy of the eucharist refers to the part of the Mass that begins with the collection and the preparation of the altar and the gifts of bread and wine. What are we doing in these actions? Much of the answer lies in the word eucharist. Derived from a Greek word, it means "thanksgiving."
The Eucharistic prayer, beginning with "The Lord be with you.
And also with you. Lift up your hearts" and ending with the Great Amen, is the central part of the Mass. It is proclaimed over bread and wine, the basic signs of life and death, food and drink from the tables of ordinary people. We praise God for creation. We give God thanks and praise for Jesus, and for Jesus' saving deeds. We ask God that the abundance promised at this holy table may be shared with the whole world, with all who seek God, even with the dead. In fact, during the Eucharistic prayers, we believe that heaven comes down to earth. We believe that the whole Communion of saints comes to the holy altar table.. .all people living and dead in the community of the Church. Wow! That means that all the folks we truly believe are holy and good people, who had such a profound influence in our lives, who are gone from us physically stand around the altar with us at every Mass. I know that my mom and dad, my grandparents, my brother stand with me around our altar during the Eucharistic prayer. They are part of the communion of the saints...the living and the dead worshipping together.
The Eucharistic prayer – although said aloud only by the priest – is not "the priest's prayer." The entire prayer requires every baptized person´s full, conscious, and active participation. That does not mean that everyone reads the words aloud – that wouldn´t work! Rather, it means that we must join our hearts to the words sung or spoken by the priest, that we must assume an attentive posture, put aside the missalette and sing our parts with gusto and sincerity.
In the end, eucharist is what our life as Christians is all about. In suffering or in joy, in confusion or routine, our life is always to be praise, always to be thanksgiving, always to be a sharing of God´s abundance with those in need.
Before You Said Amen...The Eucharistic Prayer
During the Eucharistic prayer at Mass today, what were you thinking about? What was on your mind from the moment the presider invited everyone to: "Lift up your hearts!" until you sang the "Amen" before the Our Father? We Catholics say: This is the most holy time. But what does "Holy" mean here, and how do you spend that holy time?
Most of us would admit that we tend to wander off a bit at this time on Sunday. Yes, we sing the "Holy Holy" pretty well, perhaps, with a strong "Hosanna in the highest!" But sometimes we don´t focus back until it´s time for the Our Father. Where did we go?
We´re pretty good at getting on board for the song that begins the liturgy, and sometimes very good at giving full attention to at least one of the readings and maybe the homily. But if someone were to tap you on the shoulder during the Our Father and say: "All right, where were the last five minutes?" How would you answer this question?
This is not to ask: What did the priest just do? (We know that!) The crucial question is: After I said "yes" to the invitation to lift up my heart, after we all said "yes" to that, what happened to those hearts? Did they stay "lifted up"? Come at it this way. What happens in your life with some regularity that grabs and holds your whole attention? That´s what is asked when we are told to lift up our hearts. We are asked not simply to be quiet and attentive (that can happen at a good movie or concert). For us as baptized people, we are asked to lift up and give to God our whole selves, engaged with all these other selves, around this altar. What´s it like to be totally involved in some deed even for a few minutes? Next time, can you enter into the Eucharistic prayer in this way?
The Church Prays with Attention...The Eucharistic Prayer
It begins when we say that we are lifting up our hearts to the Lord. It ends when we say Amen, then prepare to pray the Lord´s Prayer together. In between these are maybe four or five minutes. What happens during this time is the Eucharistic Prayer.
What is it that is to take place after we say we´ll lift up our hearts to the Lord? Most of us would answer: "The consecration – when the presider says ‘This is my body’ and ‘This is my blood’" And that is right, but only part of what happens. Why are we to lift up our hearts and to give God thanks and praise? Why involve all of us?
The name of this time in the Mass says it all. This is the Eucharistic prayer. "Eucharistic" becomes a name for the consecrated bread (Precious Body) and blood (Precious Blood) only because it first means something else. It is a Greek word that needs several English words to translate it. It is blessing. It is giving thanks. It is praise.
So in the Eucharistic prayer, these are the things that the Church is to do – and more besides. The priest is within the Church.
The priest is within the Church to pronounce this prayer, to lead this prayer. The whole church is there to enter into the prayer, to acclaim all the blessing, thanks and praise that the priest speaks.
So in the Eucharistic prayer, these are the things that the Church is to do – and more besides. The priest is within the Church to pronounce all the blessings, thanks and praise that the priest speaks.
What we know from the New Testament about our Eucharistic prayer is that Jesus would take bread or wine and give thanks to God. Now we do it in memory of Jesus. What persons have you loved? When you remember them, don´t you give thanks?
So the Eucharistic prayer is filled with thanks for all God´s saving deeds, but especially the passion and death and resurrection of Jesus. In it we name our saints, our pope, and our archbishop, our dead. All the memories come together when we surround the table and pray that these gifts of bread and wine will become for us the body and blood of Jesus. If we then call the bread and wine "the eucharist" it is because we have prayed this eucharist to God over them.
Remember the mantra..."Come to Mass early enough not to disrupt. Leave late enough not to insult. (The Mass does not end until the final blessing). Worship reverently enough not to distract. And dress proudly enough not to offend."”








The Winds of Grace always blow,
it is up to us to raise our sails!

Heard at an Al-Anon meeting



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.
Gleaned from daily homilies during the week of July 25-29, 2005




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.”

Copyright © 2001, United States Conference Of Catholic Bishops, Inc. All Rights Reserved.
Images Courtesy of Corbis, Inc. Used With Permission.
Text Courtesy Of L'Osservatore Romano. Used With Permission USCCB Publishing.
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When we attend to the needs of those in want, we give them what is theirs, not ours. Saint Gregory the Great



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.”

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532 West 8th Street
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814/453-4955
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Prayer of John XXIII, Vatican II

From the Document, Laity In The Church, From the 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.”

©-Prayer to Christ the Healer ALEXIAN BROTHERS HOSPITAL



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MILLENNIUM III,
Year XII, 2012



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