Remembering ‘Fantastic’ Deacon Fred Francl

Fri, 13 Jan 2012 12:15:26 -0600

Although Deacon Fred suffered from Leukemia, Lymphoma and other ailments for many years, he always responded ‘FANTASTIC’ when he was asked how he is. On January 17, 2011, the Lord granted him eternal rest and freedom from all pain. We miss Deacon Fred on our parish staff, at our liturgies, leadership gatherings, parish celebrations. Deacon Fred’s service project during diaconate studies was the beginning of Sunday prayer services and visitations to the shut-ins at Lexington Square Residence and Health Care. He also attended a program, Silent Lamp, at Central Dupage Hospital. He learned many skills in ministering to hospital patients and it became a passion in his life as he became a part-time chaplain.
On January 8, 2012, we accompanied Deacon Fred’s widow, Grace, to an annual Mass at the cathedral when priests and deacons who passed away the previous year are remembered by name. Bishop Imesch read all the names at the beginning of his homily and they were read again during the Prayer of the Faithful.
Back in 1994, when Father Jim asked me to consider the diaconate, I said that we would need more than one additional deacon. We both thought first of Fred, then some other names came to mind. Fred Francl answered ‘Present” then as he did seven years later at our ordination. I had the pleasure of having a travel made during four years of study and a fellow deacon with whom I could share ministry.
We miss Deacon Fred as a servant of God, as a parish leader and as a friend. Hopefully others will step forward to continue a strong servant presence at Christ the King as Deacon.

Deacon Frank Lillig

Day of Prayer & Penance for Life

Fri, 13 Jan 2012 12:14:46 -0600

Since January 22nd marks the anniversary of the 1973 Supreme Court decision, Roe v. Wade, which made abortion on demand legal in our country, the U.S. Bishops have designated it as a national day of prayer and penance for life. (When the 22nd falls on a Sunday, as it does this year, the day of prayer and penance is transferred to Monday the 23rd.) The tragic nature of the Roe case can be illustrated in the number of children--approximately 4,400 per day--who are aborted. This means that in the years since 1973, over 50 million babies have lost their lives, and several hundred million mothers and fathers and grandparents have had their lives tragically altered.
Our nation needs much healing. Indeed, whether we are aware of it or not, each one of us knows someone who has been directly impacted by the evil of abortion. The Catholic Church opposes this social injustice and strongly defends the right to life, from the moment of conception to natural death. The Church also offers authentic hope and the grace of God's merciful love for all those who have been touched by the pernicious presence of abortion in our communities. Indeed, the U.S. Bishops have created a website to share this message, entitled www.hopeafterabortion.com.
This New Year, let's join our hearts in prayer--especially at Mass--so that those who have been wounded by abortion can find healing in their lives. Let's pray for those who reach out to post-abortive women and men, so they might have the strength to continue to offer love and mercy to those wounded by abortions. Let's also pray for those who work to help women in unplanned pregnancies--as well as for those who reach out to the poor and the sick, the immigrant and the elderly. And, finally, let's pray for all those in leadership positions, both in the Church and in our governmental and judicial systems, so that our nation might respect the full dignity of the human person created in the image of God.
Finally, let us renew our commitment to the sanctity of life within our hearts, our families, our diocese, and our nation so that we might continue growing in appreciation of the preciousness of every human life, from conception to natural death.

David D. Spesia, Director
Respect Life Office

A Parishioner’s Comment on the Piano

Fri, 13 Jan 2012 12:13:32 -0600

PARISH PIANO
I grew up in a musical family. I vividly remember my dad playing music with his friends at picnics and parties. He played the steel guitar, his friends: the acoustical guitar and accordion. At an early age I started taking accordion lessons, my brothers: the clarinet and the cornet. Dad made sure that we had good instruments. Later on we all played professionally for weddings, at special events, and in lounges. One brother majored in music and played in the Navy band, after the service he taught music. The other brother mastered all the woodwinds and piano. He opened a music store and taught at the Jazz Settlement School in Cleveland, Ohio. The point of this is, when you play on a better built instrument the feelings, the sound, the touch, the appreciation is magnified. This is not only to the musician playing the instrument but also to everyone listening. When we look at the new piano costing 30 thousand dollars the first reaction is NO WAY. The money could be better spent. However, music is a part of our lives, it makes us sing, it makes us dance, it changes our moods, and it soothes us. What would the Mass be without music? Yes, 30 thousand dollars is a large sum of money but this piano will be with us for years and the music we hear will last forever.

A Parishioners’ comment.
Thank You

Rick Uhart

Kadosh-Another Celebration of Jewish Music

Fri, 13 Jan 2012 12:11:28 -0600

To those of you who have not yet experienced traditional Jewish music with the passion and joy that Lee and the New Classic Singers bring: You are in for a treat!
On Saturday, March 3rd, at 8:00 PM, join us for KADOSH: A(nother) Celebration of Jewish Music. The composers represented will include Salamone Rossi, Louis Lewandowski, Kurt Weill, Leonard Bernstein, and J. S. Bach.A large portion of the program will be devoted to the Kadosh/Kiddush/Kaddish texts in various settings, including Sanctus texts which came directly from the Jewish tradition and have become part of the Christian liturgy. Highlights of the evening include a tribute in memory of Debbie Friedman and the premiere of Lee’s own new setting of the Kaddish text in memory of his father. The concert will conclude with some klezmer arrangements in Yiddish, Hebrew and Ladino, complete with instruments. Lee anticipates, “We’ll have the place rocking by the end!”
Tickets $25, seniors $20, students $15. Group rates to be announced. Please make checks payable to New Classic Singers and send them by February 19th to Christ the King Church, Attn. Bill Runge; 1501 S Main St; Lombard, IL 60148. For more information, please call 630.396.6075.
The concert takes place at Christ the King Catholic Church, 1501 S. Main Street, Lombard. Following the concert, you are invited to stay for a reception co-sponsored by Christ the King Church and Congregation Etz Chaim.

Confirmation and First Communion Gifts

Fri, 13 Jan 2012 12:03:35 -0600

From the Catechism…

Fri, 13 Jan 2012 12:02:58 -0600

“Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person -- among which is the inviolable right of every innocent being to life. “Before I formed you in the womb I knew you, and before you were born I consecrated you” (Jer 1:5; cf Job 10:8-12; Ps 22:10-11). “My frame was not hidden from you, when I was being made in secret, intricately wrought in the depths of the earth” (Ps. 139:15). Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable.” -- Catechism of the Catholic Church, n. 2270-2271    The Gospel and First Reading for this Sunday raise the issue of the authority of those who speak the Word of God. Jesus taught with authority because he is the Word of God. The prophets taught with authority because God put his own words into their mouths. The Church today teaches with authority because, as the Body of Christ, she continues his teaching mission or, to be more precise, Christ himself continues teaching through his Church. Each member of the Church, by virtue of baptism and confirmation, has a prophetic role, and echoes the Word of God himself, both by words and example.  These themes are important in the battle between the Culture of Life and the Culture of Death, because our opponents ask why we are “imposing our morality on everyone else.” In reality, however, we are not imposing anything. We are speaking a truth which is not our own, and which simply reflects the reality of how we are made and what the moral law is. If anything is “imposed,” it has already been imposed by God. We are witnesses to him. We have no authority of our own; we simply proclaim his Word. By that fact, moreover, we are equally bound by what we proclaim as are those to whom we proclaim it.   This is why the proclamation of the pro-life message does not imply some kind of moral superiority on the part of those who proclaim it. Rather, it implies solidarity, and a common acknowledgement of the God of life, who is Lord of those who preach and those who hear.  Priests for Life 

Joining The Catholic Church

Fri, 13 Jan 2012 12:00:37 -0600

Each Holy Saturday, the Catholic Church in the United States receives tens of thousands of men and women in the Church. Parishes welcome these new members through the Rite of Christian Initiation of Adults (RCIA) and a ceremony bringing men and women into full communion with the Catholic Church. Listed here are some questions and answers related to these events.

What is the RCIA?
The RCIA, which stands for Rite of Christian Initiation of Adults, is a process through which non-baptized men and women enter the Catholic Church. It includes several stages marked by study, prayer and rites at Mass. Participants in the RCIA are known as catechumens. They undergo a process of conversion as they study the Gospel, profess faith in Jesus and the Catholic Church, and receive the sacraments of baptism, confirmation and Holy Eucharist. The RCIA process follows the ancient practice of the Church and was restored by the Second Vatican Council as the normal way adults prepare for baptism. In 1974 the Rite for Christian Initiation for Adults was formally approved for use in the United States.

What are the steps of the RCIA?
Prior to formally beginning the RCIA process, an individual comes to some knowledge of Jesus Christ, considers his or her relationship with Jesus Christ and is usually attracted in some way to the Catholic Church. This time period is known as the Period of Evangelization and Precatechumenate. For some people, this process involves a long period of searching; for others, it is a shorter time. Often, some contact with people of faith and a personal faith experience leads people to inquire about membership in the Catholic Church.

After conversation with an advisor or spiritual guide, the person, known as an "inquirer," may decide to continue the process and seek acceptance into the Order of Catechumens. The inquirer stands in the midst of the parish community and states that he or she wants to continue the process and become a baptized member of the Catholic Church. The local parish assembly affirms his or her wish and the inquirer then becomes a "catechumen."

The period of the catechumenate can last for as long as several years or for a much shorter time. It depends on how the person is growing in faith, what questions and obstacles they encounter along the way, and how God leads them on this faith journey. During this time the catechumens consider what God is saying to them in the Scriptures, what changes in their life they want to make to respond to God's inspiration, and what membership in the Catholic Church involves. Catechumens have a special connection to the Church and even though they are not yet baptized, they also have certain rights in the Church.

When a catechumen and the parish team working with him or her believes the person is ready to make a faith commitment to Jesus in the Catholic Church, the next step is the request for baptism and the celebration of the Rite of Election. This rite includes the official enrollment of names of all those seeking baptism at the coming Easter Vigil. On the first Sunday of Lent, the catechumens and their sponsors and families and members of the parish gather at the cathedral church and the catechumens publicly request baptism. Their names are then recorded in a special book and they are then no longer called catechumens, but "the elect." The days of Lent are the final period of purification and enlightenment leading up to the celebration of initiation at the Easter Vigil. This Lenten season is a period of intense preparation marked by prayer, study, and spiritual direction for the elect, and special prayers for them by the parish communities.

The third formal step is the Celebration of the Sacraments of Initiation, which takes place during the Easter Vigil Liturgy on Holy Saturday night when the catechumen receives the sacraments of baptism, confirmation and Holy Eucharist. Now the person is a fully initiated member of the Catholic Church and will continue to live out his or her response to God as a member of this faith community.

After the person is initiated at the Vigil, another period of formation and education continues in the period of the postbaptismal catechesis which is called "mystagogy." This period continues at least until Pentecost and often longer. During the period of mystagogy the newly baptized members reflect on their experiences at the Easter Vigil and continue to learn more about the Scriptures, the sacraments, and the teachings of the Catholic Church. In addition they reflect on how they will serve Christ and help in the Church's mission and outreach activities.

What is meant when people refer to men and women coming into "full communion with the Church"?
Coming into full communion with the Catholic Church describes the process for entrance into the Catholic Church for men and women who are baptized Christians but not Roman Catholics. These individuals make a profession of faith but they are not baptized again.

To prepare for this reception, the people, who are called "candidates," usually participate in a formation program to help them understand and experience the specific teachings and practices of the Catholic Church. Some of their formation and preparation may be with catechumens preparing for baptism, but the preparation for candidates is very different since they have already been baptized and committed to Jesus Christ, and many of them have also been active members of other Christian communities.

How many people will be Baptized Holy Saturday?
In 1997 there were 75,645 adult baptisms, an increase from the 69,894 baptized in 1996. On the first Sunday of Lent this year when the Rite of Election was celebrated, many dioceses reported that their numbers had increased from last year.

How many people will come into full communion with the Church on Holy Saturday?
In 1997 there were 85, 970 received into full communion with the Roman Catholic Church.

What is the Holy Saturday rite like?
The Holy Saturday Liturgy begins with the Service of Light which includes the blessing of the new fire and the Paschal candle which symbolizes Jesus, the light of the World. The second part consists of the Liturgy of the Word with a number of Scripture readings. After the Liturgy of the Word, the candidates are presented to the members of the community, who pray for them and join in the Litany of the Saints. After the Litany and prayer for the elect, the presider blesses the water placing the Easter or Paschal candle into the baptismal water. Those seeking baptism then renounce sin and profess their faith after which they are immersed into the baptismal water three times with the words, "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In some situations the water may be poured over the head of each candidate.

After the baptism the newly baptized are dressed in white garments and are presented with a candle lighted from the Paschal Candle. The newly baptized are then confirmed by the priest or bishop whose imposes hands on their heads, and invokes the gift of the Holy Spirit. He then anoints them with the oil called Sacred Chrism.

The Mass continues in the usual fashion. Now the newly baptized participate in the general intercessions, in bringing their gifts to the altar, and they share in the offering of Christ's sacrifice. At the Communion of the Mass, each of the newly baptized receives the Eucharist, Christ's body and blood, for the first time.

What does the white robe symbolize?
The newly baptized are dressed in a white garment after baptism to symbolize that they are washed clean of sin and that they are to continue to walk in this newness of life.

What does the candle symbolize?
A small candle is lit from the Easter candle and given to the newly baptized as a reminder to them always to walk as children of the light.

What does the Sacred Chrism symbolize?
The Sacred Chrism, or oil, is a sign of the gift of the Holy Spirit being given to the newly baptized. It is also a sign of the close link between the mission of Jesus and the outpouring of the Holy Spirit, who comes to the person with the Father in baptism.

Why was this ancient rite restored?
It was restored in the Church to highlight the fact that the newly baptized are received into a community of faith, which is challenged to realize that they too have become different because of this new life in the community.

Prayers for Healing

Fri, 13 Jan 2012 11:59:24 -0600

For Healing Lord, You invite all who are burdened to come to You. Allow your healing hand to heal me. Touch my soul with Your compassion for others. Touch my heart with Your courage and infinite love for all. Touch my mind with Your wisdom, that my mouth may always proclaim Your praise. Teach me to reach out to You in my need, and help me to lead others to You by my example. Most loving Heart of Jesus, bring me health in body and spirit that I may serve You with all my strength. Touch gently this life which You have created, now and forever. Amen.  Prayer After An Surgery Blessed Savior, I thank you that this operation is safely past, and now I rest in your abiding presence, relaxing every tension, releasing every care and anxiety, receiving more and more of your healing life into every part of my being. In moments of pain I turn to you for strength, in times of loneliness I feel your loving nearness. Grant that your life and love and joy may flow through me for the healing of others in your name. Amen.   Prayer Before Surgery Loving Father, I entrust myself to your care this day; guide with wisdom and skill the minds and hands of the medical people who minister in your Name, and grant that every cause of illness be removed, I may be restored to soundness of health and learn to live in more perfect harmony with you and with those around me. Through Jesus Christ. Amen.   Into your hands, I commend my body and my soul. Amen.   Prayer for Doctors and Nurses O merciful Father, who have wonderfully fashioned man in your own image, and have made his body to be a temple of the Holy Spirit, sanctify, we pray you, our doctors and nurses and all those whom you have called to study and practice the arts of healing the sick and the prevention of disease and pain. Strengthen them in body and soul, and bless their work, that they may give comfort to those for whose salvation your Son became Man, lived on this earth, healed the sick, and suffered and died on the Cross. Amen.  Prayer for Healing Lord, look upon me with eyes of mercy, may your healing hand rest upon me, may your life-giving powers flow into every cell of my body and into the depths of my soul, cleansing, purifying, restoring me to wholeness and strength for service in your Kingdom. Amen.   Prayer for Healing O God who are the only source of health and healing, the spirit of calm and the central peace of this universe, grant to me such a consciousness of your indwelling and surrounding presence that I may permit you to give me health and strength and peace, through Jesus Christ our Lord. Amen.  Prayer for the Dying Most merciful Jesus, lover of souls, I pray you by the agony of your most sacred heart, and by the sorrows of your Immaculate mother, to wash in your most Precious Blood the sinners of the world who are now in their agony, and who will die today.   Heart of Jesus, once in agony, have mercy on the dying.   Jesus, Mary and Joseph, I give you my heart and my soul. Assist me in my last agony, and grant that I may breath forth my soul in peace with you. Amen.   Prayer for the Sick Omnipotent and eternal God, the everlasting Salvation of those who believe, hear us on behalf of Thy sick servant, N., for whom we beg the aid of Thy pitying mercy, that, with his bodily health restored, he may give thanks to Thee in Thy church. Through Christ our Lord. Amen.  To Saint Peregrine O great St. Peregrine, you have been called "The Mighty," "The Wonder-Worker," because of the numerous miracles which you have obtained from God for those who have had recourse to you. For so many years you bore in your own flesh this cancerous disease that destroys the very fiber of our being, and who had recourse to the source of all grace when the power of man could do no more. You were favored with the vision of Jesus coming down from His Cross to heal your affliction. Ask of God and Our Lady, the cure of the sick whom we entrust to you. (Pause here and silently recall the names of the sick for whom you are praying)   Aided in this way by your powerful intercession, we shall sing to God, now and for all eternity, a song of gratitude for His great goodness and mercy. Amen.

Navajo mission work put faith in action

Fri, 13 Jan 2012 11:47:24 -0600

By Ann C. Piasecki
For Janet and Larry Lisa of Lombard—both of whom are recently retired from corporate jobs; she was a receptionist and he was a computer programmer—months of preparation time is spent in anticipation of a 14-day annual mission trip. No, it’s not to a far-flung place on the continent of Africa or some place in the desolate mountains of Afghanistan.
Their destination along with 15 or so like-minded volunteers who work under the auspices of the Diocese of Joliet’s Peace and Justice Office is to a barren, empty valley that stretches out from beyond the Painted Desert in northeast Arizona. The Catholic Construction Corps (CCC) volunteers are dubbed "missioners," because they are actively living out the mission to assist the poor as directed in the Gospel message. For the past 10 years, the couple has journeyed to the region and now focus their attention on those who are associated with either the St. Michael Indian School, near the town of Window Rock, or Our lady of Fatima Parish in the community of Chile, Ariz. The parish and school are Catholic-run organizations led by Franciscan Father Blame Grain. He's the sole priest for a 45-mile radius that includes three parishes and two mission churches, which means that they're not quite big enough or financially stable for parish status. read more

Benedict XVI's Message for World Day of the Sick

Fri, 13 Jan 2012 11:45:32 -0600

He Who Believes Is Never Alone

VATICAN CITY, JAN. 6, 2012 (Zenit.org).- Here is a Vatican translation of Benedict XVI's message for the World Day of the Sick, celebrated each Feb. 11, the feast of Our Lady of Lourdes. The Vatican released the text Tuesday; it is dated last Nov. 20.

* * *

Stand up and go; your faith has saved you (Lk 17:19)

Dear Brothers and Sisters,

On the occasion of the World Day of the Sick, which we will celebrate on 11 February 2012, the Memorial of Our Lady of Lourdes, I wish to renew my spiritual closeness to all sick people who are in places of care or are looked after in their families, expressing to each one of them the solicitude and the affection of the whole Church. In the generous and loving welcoming of every human life, above all of weak and sick life, a Christian expresses an important aspect of his or her Gospel witness, following the example of Christ, who bent down before the material and spiritual sufferings of man in order to heal them.

1. This year, which involves the immediate preparations for the Solemn World Day of the Sick that will be celebrated in Germany on 11 February 2013 and will focus on the emblematic Gospel figure of the Good Samaritan (cf. Lk 10:29-37), I would like to place emphasis upon the sacraments of healing, that is to say upon the sacrament of Penance and Reconciliation and that of the Anointing of the Sick, which have their natural completion in Eucharistic Communion.

The encounter of Jesus with the ten lepers, narrated by the Gospel of Saint Luke (cf. Lk 17:11-19), and in particular the words that the Lord addresses to one of them, Stand up and go; your faith has saved you (v. 19), help us to become aware of the importance of faith for those who, burdened by suffering and illness, draw near to the Lord. In their encounter with him they can truly experience that he who believes is never alone! God, indeed, in his Son, does not abandon us to our anguish and sufferings, but is close to us, helps us to bear them, and wishes to heal us in the depths of our hearts (cf. Mk 2:1-12).

The faith of the lone leper who, on seeing that he was healed, full of amazement and joy, and unlike the others, immediately went back to Jesus to express his gratitude, enables us to perceive that reacquired health is a sign of something more precious than mere physical healing, it is a sign of the salvation that God gives us through Christ; it finds expression in the words of Jesus: your faith has saved you. He who in suffering and illness prays to the Lord is certain that God’s love will never abandon him, and also that the love of the Church, the extension in time of the Lord’s saving work, will never fail. Physical healing, an outward expression of the deepest salvation, thus reveals the importance that man – in his entirety of soul and body – has for the Lord. Each sacrament, for that matter, expresses and actuates the closeness of God himself, who, in an absolutely freely-given way, touches us through material things … that he takes up int
o his service, making them instruments of the encounter between us and himself (Homily, Chrism Mass, 1 April 2010). The unity between creation and redemption is made visible. The sacraments are an expression of the physicality of our faith, which embraces the whole person, body and soul (Homily, Chrism Mass, 21 April 2011).

The principal task of the Church is certainly proclaiming the Kingdom of God, But this very proclamation must be a process of healing: ‘bind up the broken-hearted’ (Is 61:1) (ibid.), according to the charge entrusted by Jesus to his disciples (cf. Lk 9:1-2; Mt 10:1,5-14; Mk 6:7-13). The tandem of physical health and renewal after lacerations of the soul thus helps us to understand better the sacraments of healing.

2. The sacrament of Penance has often been at the centre of the reflection of the Church’s Pastors, specifically because of its great importance in the journey of Christian life, given that The whole power of the sacrament of Penance consists in restoring us to God’s grace, and joining with him in an intimate friendship (Catechism of the Catholic Church, 1468). The Church, in continuing to proclaim Jesus’ message of forgiveness and reconciliation, never ceases to invite the whole of humanity to convert and to believe in the Gospel. She makes her own the call of the Apostle Paul: So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God (2 Cor 5:20). Jesus, during his life, proclaimed and made present the mercy of the Father. He came not to condemn but to forgive and to save, to give hope in the deepest darkness of suffering and sin, and to give eternal life; thus in the sacrament of Penanc
e, in the medicine of confession, the experience of sin does not degenerate into despair but encounters the Love that forgives and transforms (cf. John Paul II, Post-Synodal Apostolic Exhortation Reconciliatio et Paenitentia, 31).

God, rich in mercy (Eph 2:4), like the father in the Gospel parable (cf. Lk 15:11-32), does not close his heart to any of his children, but waits for them, looks for them, reaches them where their rejection of communion imprisons them in isolation and division, and calls them to gather around his table, in the joy of the feast of forgiveness and reconciliation. A time of suffering, in which one could be tempted to abandon oneself to discouragement and hopelessness, can thus be transformed into a time of grace so as to return to oneself, and like the prodigal son of the parable, to think anew about one’s life, recognizing its errors and failures, longing for the embrace of the Father, and following the pathway to his home. He, in his great love, always and everywhere watches over our lives and awaits us so as to offer to every child that returns to him the gift of full reconciliation and joy.

3. From a reading of the Gospels it emerges clearly that Jesus always showed special concern for sick people. He not only sent out his disciples to tend their wounds (cf. Mt 10:8; Lk 9:2; 10:9) but also instituted for them a specific sacrament: the Anointing of the Sick. The Letter of James attests to the presence of this sacramental act already in the first Christian community (cf. 5:14-16): by the Anointing of the Sick, accompanied by the prayer of the elders, the whole of the Church commends the sick to the suffering and glorified Lord so that he may alleviate their sufferings and save them; indeed she exhorts them to unite themselves spiritually to the passion and death of Christ so as to contribute thereby to the good of the People of God.

This sacrament leads us to contemplate the double mystery of the Mount of Olives, where Jesus found himself dramatically confronted by the path indicated to him by the Father, that of his Passion, the supreme act of love; and he accepted it. In that hour of tribulation, he is the mediator, bearing in himself, taking upon himself the sufferings and passion of the world, transforming it into a cry to God, bringing it before the eyes and into the hands of God and thus truly bringing it to the moment of redemption (Lectio Divina, Meeting with the Parish Priests of Rome, 18 February 2010). But the Garden of Olives is also the place from which he ascended to the Father, and is therefore the place of redemption … This double mystery of the Mount of Olives is also always ‘at work’ within the Church’s sacramental oil … the sign of God’s goodness reaching out to touch us (Homily, Chrism Mass, 1 April 2010). In the Anointing of the Sick, the sacrament
al matter of the oil is offered to us, so to speak, as God’s medicine … which now assures us of his goodness, offering us strength and consolation, yet at the same time points beyond the moment of the illness towards the definitive healing, the resurrection (cf. Jas 5:14) (ibid.).

This sacrament deserves greater consideration today both in theological reflection and in pastoral ministry among the sick. Through a proper appreciation of the content of the liturgical prayers that are adapted to the various human situations connected with illness, and not only when a person is at the end of his or her life (cf. Catechism of the Catholic Church, 1514), the Anointing of the Sick should not be held to be almost a minor sacrament when compared to the others. Attention to and pastoral care for sick people, while, on the one hand, a sign of God’s tenderness towards those who are suffering, on the other brings spiritual advantage to priests and the whole Christian community as well, in the awareness that what is done to the least, is done to Jesus himself (cf. Mt 25:40).

4. As regards the sacraments of healing, Saint Augustine affirms: God heals all your infirmities. Do not be afraid, therefore, all your infirmities will be healed … You must only allow him to cure you and you must not reject his hands (Exposition on Psalm 102, 5; PL 36, 1319-1320). These are precious instruments of God’s grace which help a sick person to conform himself or herself ever more fully to the mystery of the death and resurrection of Christ. Together with these two sacraments, I would also like to emphasize the importance of the Eucharist. Received at a time of illness, it contributes in a singular way to working this transformation, associating the person who partakes of the Body and Blood of Christ to the offering that he made of himself to the Father for the salvation of all. The whole ecclesial community, and parish communities in particular, should pay attention to guaranteeing the possibility of frequently receiving Holy Communion, to those people
who, for reasons of health or age, cannot go to a place of worship. In this way, these brothers and sisters are offered the possibility of strengthening their relationship with Christ, crucified and risen, participating, through their lives offered up for love of Christ, in the very mission of the Church. From this point of view, it is important that priests who offer their discreet work in hospitals, in nursing homes and in the homes of sick people, feel they are truly ’ministers of the sick’, signs and instruments of Christ's compassion who must reach out to every person marked by suffering (Message for the XVIII World Day of the Sick, 22 November 2009).

Becoming conformed to the Paschal Mystery of Christ, which can also be achieved through the practice of spiritual Communion, takes on a very particular meaning when the Eucharist is administered and received as Viaticum. At that stage in life, these words of the Lord are even more telling: Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day (Jn 6:54). The Eucharist, especially as Viaticum, is – according to the definition of Saint Ignatius of Antioch – medicine of immortality, the antidote for death (Letter to the Ephesians, 20: PG 5, 661); the sacrament of the passage from death to life, from this world to the Father, who awaits everyone in the celestial Jerusalem.

5. The theme of this Message for the Twentieth World Day of the Sick, Stand up and go; your faith has saved you, also looks forward to the forthcoming Year of Faith which will begin on 11 October 2012, a propitious and valuable occasion to rediscover the strength and beauty of faith, to examine its contents, and to bear witness to it in daily life (cf. Apostolic Letter Porta Fidei, 11 October 2011). I wish to encourage sick people and the suffering always to find a safe anchor in faith, nourished by listening to the Word of God, by personal prayer and by the sacraments, while I invite pastors to be increasingly ready to celebrate them for the sick. Following the example of the Good Shepherd and as guides of the flocks entrusted to them, priests should be full of joy, attentive to the weakest, the simple and sinners, expressing the infinite mercy of God with reassuring words of hope (cf. Saint Augustine, Letter 95, 1: PL 33, 351-352).

To all those who work in the field of health, and to the families who see in their relatives the suffering face of the Lord Jesus, I renew my thanks and that of the Church, because, in their professional expertise and in silence, often without even mentioning the name of Christ, they manifest him in a concrete way (cf. Homily, Chrism Mass, 21 April 2011).

To Mary, Mother of Mercy and Health of the Sick, we raise our trusting gaze and our prayer; may her maternal compassion, manifested as she stood beside her dying Son on the Cross, accompany and sustain the faith and the hope of every sick and suffering person on the journey of healing for the wounds of body and spirit!

I assure you all of a remembrance in my prayers, and I bestow upon each one of you a special Apostolic Blessing.

From the Vatican, 20 November 2011, Solemnity of our Lord Jesus Christ, Universal King.

BENEDICTUS PP XVI

January is Anti-Human Trafficking Month

Fri, 6 Jan 2012 16:52:14 -0600

January is the month that President Obama has declared as anti-Human Trafficking. It is the month to make more people aware of the horrors of this human slavery that brings in $32billion dollars annually. It is a global offense that impacts 27 million people who are kept in bondage through force, fraud or coercion. UNIFEC reports that one million of them are children and 80% are women and girls. It is the second largest and fastest growing criminal act.

Those trafficked for sex or labor can be in young as four years of age. The driving force of traffickers is greed.

We assume that human trafficking is far removed from our own neighborhood. Actually it is in our own backyard. In November of 2010 the Chicago Tribune reported trafficking groups arrested in Downers Grove, Naperville, Aurora and Chicago. These are the groups that have been arrested; there are others in our area that have not yet been caught.

High profile events, especially sporting events that attract out-of town visitors are always a time of higher risk for human trafficking violations. The up-coming Super Bowl is a prime example of an increase in the sex trade. Airlines and Hotels are asked at this time to instruct their employees to look for signs of slavery and report it. Their awareness and willingness to act could help tremendously.

Please hold in prayer this month those children and women who will suffer the heinous crime of sex slavery especially at Super Bowl time.

Reflections of a Parish Leader

Fri, 6 Jan 2012 16:51:28 -0600

After we discussed how we are recognized as leaders at our retreat on Monday, I have a story to share with you that happened to me today.

During my lunch break I dashed to the grocery store. While I was there a woman whom I had never personally met before stopped me to ask me if I was a member of Christ the King parish. She had some yarn that she wants to donate to the prayer shawl ministry and asked me how she could do that. We crossed paths several time during our shopping trip and as it ended up, she plans to call the rectory to find out when the ladies meet to make the shawls and will stop by with her yarn and possibly stay to knit or crochet.

Because of my involvement at church and in suggesting a way for her to become involved, we may have another parishioner who will be engaged in our parish. At the very least, we will certainly greet each other at church or the next time we are at the grocery store together!!

It guess this proves that whether or not we think we are leaders, we are a leader to someone we may not even know who recognizes us from our involvement in the parish!

Anna Weselak, Parish Council Chair

2012 National Migration Week

Fri, 6 Jan 2012 16:50:14 -0600

“Rise up in splendor, Jerusalem! Your light has come, the glory of the Lord shines upon you.” (Isaiah 60: 1)
These words of hope from the Prophet Isaiah speak to a people who have long faced struggles and who seek hope in darkness. We, the Catholic Bishops of Illinois, on the cusp of a New Year, seek to offer that same voice of hope to another people in struggle: immigrant families. The fact that there are 11 million men, women and children in our nation who live in the shadows and are fearful of family separation by deportation is proof that our current system is flawed and our immigration policies have failed us. Let us pray that in this New Year we may recognize the need for comprehensive immigration reform that respects the rule of law, yet also ensures that the law is applied fairly and compassionately to those immigrant families among us who need our help.
How appropriate it is that we celebrate National Migration Week (January 8-14) beginning with the Feast of the Epiphany of Our Lord and Savior Jesus Christ! Like the journey of the Magi following the star to the Source of hope, love and freedom found in the Holy Child lying in the Bethlehem manger, many families are also on a journey seeking hope in a new country. They seek a place of economic, emotional, physical and spiritual security, longing for those things needed to live in human dignity: productive work and fair wages, food, shelter, education, health care, and protection from harm, all too often out of reach in their native land. Yet, under the current immigration system in our country, we see the tragic separation of many of these families. Their hopes turn to despair. But it need not remain this way; we should seek to accompany these families on their journey and support them in their hopes. We should do this because their hopes for themselves and their families are also ours.
Over the months to come, each Catholic diocese in Illinois will be sharing stories of immigrant families who are members of our parishes and communities. They will share their experiences of past and current struggles as well as their successes and hopes for the future. These stories will be shared in diocesan publications, in parish bulletins and on the Catholic Conference of Illinois’ website (www.catholicconferenceofillinois.org), as well as other sources. Please take the time to read their stories and learn about the immigration issues that significantly affect your neighbors and fellow parishioners.
We call on all Catholics and people of faith in Illinois to pray for these families and to become those epiphanies: previously hidden manifestations of the Christ within, now revealing to others the deep compassion of Christ through our individual and collective efforts to provide hope and support to immigrant families and to advocate for comprehensive reform of our nation’s immigration laws.
The Catholic Bishops of Illinois
His Eminence Francis Cardinal George, O.M.I. Archdiocese of Chicago
Most Reverend Daniel R. Jenky, C.S.C. Diocese of Peoria
Most Reverend Thomas John Paprocki Diocese of Springfield
Most Reverend Thomas G. Doran Diocese of Rockford
Most Reverend Edward K. Braxton Diocese of Belleville
Most Reverend R. Daniel Conlon Diocese of Joliet

Parish Leadership Kicks off New Year

Fri, 6 Jan 2012 16:49:46 -0600

Twenty parish leaders gathered for a leadership retreat on January 3 in the Parish life center. We discussed the individual strengths and leadership qualities that each of us brings to our parish work. We viewed a video entitled The Changing Face of U. S. Catholic Parishes which was a joint project of five Catholic national ministry organizations funded by Lilly Endowment Inc. with the research conducted by the Center for Applied Research in the Apostolate. The complete report can be found at www.emergingmodels.org. Using the information from the webinar, the parish leadership evaluated various parish ministries and organizations in the parish with an heightened awareness of the trends for the future in the Catholic Church. The results of the evaluation will be shared at the next Leadership meeting on February 7.

For anyone interested in knowing more about parish leadership or for more information about the Pastoral Parish Council, please contact me or Deacon Frank Lillig.

Anna Weselak, Chairman
Christ the King
Pastoral Parish Council

Finding Life’s Lessons in a Movie

Fri, 6 Jan 2012 16:48:38 -0600

A Reflection on the National Catholic Youth Conference

Fri, 6 Jan 2012 16:47:17 -0600

I was blessed to be one of the 27,000 participants in Indianapolis, Indiana during the National Catholic Youth Conference, NCYC. The three days of Jesus high, is just what us Catholic youth need. Sean Rochford, and myself, Nick Maggiore, joined seventy others from the Diocese of Joliet to NCYC. Most of the time we bonded with St. Pius, St. Pet’s and St James. It was awesome.
We learned from the speakers that God cares and loves us immensely, and we matter to Him. We also got ideas to bring back to the Diocese and parish to ignite the teens. The hardest task is to ignite other teens when they aren’t at church. How can we do this? Well it is struggle we all face. We need everyone to reach out and invite, encourage and help.
We spent a lot of time with a couple of neighboring parishes. Sean, and myself, are both representatives at the Diocesan Youth Council which assists the Diocesan Youth Minister with the Youth Leadership Conference at Lewis University June 22-24. The theme is “God Calls You By Name”. I hope you encourage your high school student to attend.
One of the most amazing parts of the weekend was the more than two hour closing Mass, that seemed to fly by. Eucharist alone took over 40 minutes. We spent the time singing and praising God with one song after the next. It was so spiritually uplifting, and went by so fast! Then at the end, the Bishop, told us all to take out our Iphones, Ipods, or whatever technology media and type in “Call to Glory” as our face book status or text anyone we could. When he said go, we all sent our message to the world. It was amazing!
What’s next? We need others who want to join and come to know that God wants to be in a relationship with us. Our four parishes will gather and try to connect with fun activities, service and Mass.
Thank you, to Christ the King that helped us to be the parishioners that we are.
Nick Maggiore

Speak Out 2012

Fri, 6 Jan 2012 16:45:49 -0600

NAMI DuPage

Fri, 6 Jan 2012 16:43:53 -0600

Baby Bottle Fund Raiser

Fri, 6 Jan 2012 16:42:57 -0600

BABY BOTTLES FOR LIFE
First Parish Service Project for 2012
For the young moms
Who come to Woman's Choice Services

This month our parish will be participating in a special service project to promote and further a Culture of Life within our parish and local community. The proceeds of this event will help support the life-saving work of Woman’s Choice Services, a Catholic pregnancy center in Lombard.

With the generosity of this parish, the staff, and Fr. Peter will make good things happen for the clients. In the past, Christ the King has been so generous to Woman’s Choice Services, especially the Friday night prayer group, St. Vincent DePaul, Council of Catholic Women, among so many parishioners who serve as a volunteer at the Lombard office.

On January 7th & 8th the bottles will be distributed to parishioners to take home. The bottles will also be given to Academy and Religious Education families. The bottle itself costs 62 cents each for Woman’s Choice Services to buy. If you will not be using the bottle, please do not take one. If you do take one please return on January 21 & 22nd to the narthex. Thank you in advance for your response to the call of the Gospel of Life, to serve those in great need!

Woman’s Choice Services
123 W. St. Charles Rd., Ste. 101
Lombard, IL 60148
(630) 261-9564
www.isupportwcs.com

Catholic Education Foundation

Fri, 6 Jan 2012 16:42:04 -0600

"For years, Catholic schools have formed young people in a major way to follow Christ as members of His Church and society. They have served as a partner with parents and parishes to create a consistent environment of faith. They have helped to integrate people from disparate back-grounds into the one body of Christ."
Bishop R. Daniel Conlon

Thank you for your support of the Catholic Education Foundation.

Please continue to keep our students, parish and school leaders, teachers, volunteers and the good work of the Catholic Education Foundation in your prayers.

Catholic Education Foundation
101 W Airport Road
Romeoville, IL 60446-6527

Ph: 815-834-4023

JLangenderfer@dioceseofjoliet.org

www.dioceseofjoliet.org/edfoundation

How To Take Young Children to Mass

Fri, 6 Jan 2012 15:24:16 -0600

Let the children come to me and do not hinder them” , says the Lord. It is a joy to have our babies and young children at Mass each week. Parents, the staff and I support and encourage you. Your children bring so much life to our parish. Keep up the good work! We are so proud of you! Fr. Jarosz

How To Take Young Children to Mass
By Stacey and Josh Noem
Sometimes at the end of Mass a parishioner comes up to us and says “Your three children are SO well behaved!” Our standard response is either, “Thank you. We work at it” or “Thank you, some days are better than others.” The “better” days are the product of years of articles and brochures we read on taking children to Mass. Here is the distilled wisdom we rely upon.
Before Church
• Make sure children are well-fed right before Mass. They do not need to fast, nor will fasting help them to be on their best behavior during Mass. We personally do not think it is appropriate to take snacks into the pew. Our exception to this is a non-spill drink cup that bought us enough time to hear the homily once in a while.
• Beginning even with the smallest infants, dress them in some special clothing that they wear only for church or other special events. This does not have to be expensive and can be as simple as a nice pair of shoes. It helps them to identify what we do at Mass as different from everyday activity.
• Check your diaper bag to make sure it is stocked for any possible needs. Consider including a small toy or book that your child sees only on Sunday at Mass. These should be quiet and made of soft material so that they do not distract those around you from their prayer while they are being played with or in case they are dropped.
• Put on a fresh diaper or visit the bathroom right before walking out the door of your home or into the church.
For toddlers or older children
• You might read the readings in the car on the way to church. This could even be the job of an older child. Then everyone hears them at least once in case someone has to step out during a portion of the Mass.
• Before going into the church take a moment to remind children what you are about to do. Make sure they know what their job is at Mass. For us, we say that their job is to be quiet/still, to participate by sharing their voices and to pray. Their job is also not to distract those around them from praying.
At Church
• Sit up front. Yes, sit even in the first pew if it is appropriate at your parish. It can feel scary and even a little out of control the first few times, but it makes a world of difference for little ones to be able to see the action. Over time it also helps them to understand what is most essential about Mass without the distraction of rows and rows of backsides between them and the altar.
• We physically hold our children in our arms during Mass. In fact, we adopted the position that our children’s feet do not touch the ground during Mass until they are three years old. This helps in many ways. The children get a get a better view; as they grow and mature we can talk them through the stories and the actions; and we have a bit more control over their behavior. If an infant or toddler gets squirmy, often switching who is holding them is enough to calm them down. Otherwise we might play a quiet game of “point to the…candles, priest, altar, cross, etc.”
• During their two-year-old year, we begin to let our children stand for a portion of Mass or try sitting next to us quietly, instead of on our laps. Then when they turn three it is a special milestone to be big enough to stand, sit and kneel all on their own (although if they can’t see over the pew we have them stand during the kneeling portions of the Eucharistic Prayer).
• If an infant or toddler makes a little noise during Mass and settles down right away, try not to feel self-conscious. Most folks except for those closest to you do not even notice. And even if they do notice, give your fellow parishioners credit for being adults who can focus through a small distraction.
• If a child cries or makes continual noise, it is best to calmly step out of the pew and take the child out of the main assembly until they have calmed down or are quiet. However, it is important to return to the worship space as soon as they are quiet, so that children do not begin to associate poor or disruptive behavior with a pass to get out of Mass. Just stand against the wall until it is appropriate to return to the pew. Our experience is that stepping out and returning even a few times is not nearly as disruptive as a crying baby and parishioners appreciate your consideration of their attempt to pray. Those that are parents understand completely.
After Mass
• Praise your children abundantly for their good behavior.
• If they need some improvement, mention briefly how they might do better next week and explain why. Let them know that you will help them by trying to remind them before the next Mass.
• Answer questions children have about Mass and encourage them to understand the liturgy and its place in our lives.
• For older children consider taking time to discuss the readings and the homily.
In taking our children to Mass we operate on the principle that we need to teach our children how to be in church as long as it does not distract others around us from their prayer. Some days are better than others, but the gift of passing on how we pray as Catholics is worth all of the challenges.
As parents, and leaders of our domestic church, we are responsible for forming our children in our Catholic faith. There is no more important experience to Catholics than the Mass, so it is crucial to help children understand and participate in liturgy as much as they are able. At times, it has seemed as though the only thing we accomplished at Mass was the exercise of standing and walking with a grumpy baby. But we also know that children do not remain little for long and they rise to our expectations. We will have plenty of opportunities to experience transcendent prayer at Mass when our children are teenagers or out of the house. For now, though, our primary job is to make sure they “get” what happens at Mass. We find that God has found ways to feed us, even on the most difficult of days with a teething toddler.
(We acknowledge with immense gratitude Mary Ann Kuharski and Elizabeth A. Ficocelli for articles that made all the difference.)
Copyright © 2011, United States Conference of Catholic Bishops. All rights reserved. 3211 4th Street, N.E., Washington DC 20017-1194, (202) 541-3000 © USCCB.
How To Take Young Children to Mass, available at: ForYourMarriage.org

Catholic Charities Closes Foster Care Program

Mon, 14 Nov 2011 18:53:22 -0600

November 14, 2011

Dear Pastor,

It is with deepest sadness that I inform you of the closing of our foster care program at Catholic Charities in the Diocese of Joliet.

We have provided loving and exceptional services to children and their foster families for over 50 years and our staff have clearly demonstrated their commitment to the well-being of children and sacredness of family. We have also been one of the most highly regarded and top ranked agencies with the Department of Children and Family Services for the past ten years, and will mourn the loss of that relationship.

Our foster families and the children entrusted in their care will be transitioning to other social service agencies in the area. Please keep them and all of our staff in your prayers.

Our Maternity Services Program will continue to meet the needs of women facing unplanned pregnancies. This program provides counseling and support services including help with basic needs, housing, and medical care. You can learn more about this program on our website at www.catholiccharitiesjoliet.org

Thank you for your support and prayers during these challenging times. If you have any questions, feel free to contact me.

Sincerely,

Glenn Van Cura
Executive Director
gvancura@cc-doj.org
815-724-1143

The Diaconate

Mon, 14 Nov 2011 18:52:36 -0600

VATICAN II SAID THE FOLLOWING
Dedicated to the works of charity and functions of administration, deacons should recall the admonition of St. Polycarp: "Let them be merciful and zealous, and let them walk according to the truth of the Lord who became servant of all." (Lunen Gentium, #29)
The ministry of a deacon is similar to but different from that of a priest of bishop. A deacon is ordained and missioned by Christ through the bishop to minister to the needy and the poor and to be a minister of Word and Sacrament, working in obedience to his bishop and in close fraternal cooperation with priests. While all Christians are called to serve others, the deacon is an official sign of this service and he solemnly promises to be a living example of such service for others.
ORDINATION
Through Holy Orders, the deacon acquires a special relationship to the bishop. Though surely "his own man" - by reason of his place in the hierarchy - tradition refers to him as "the bishop's man ... the bishop's ears and eyes." His ministry of charity, word, and sacrament enables the Church to be a credible sign of the Servant Christ in the world.
WHAT THE DEACON IS
The deacon should be a creative leader - an "inspirator" - one who gradually initiates a meaningful response of loving service from the community to those who are in spiritual or material need. Ordained PRIMARILY to be a minister of charity, he will hold himself accountable for such a service before God and the Church. He will draw his strength and his continuing motivation from the Holy Eucharist where- he is transformed by his reception of the Body and Blood of Christ.
WHAT THE DEACON DOES
A permanent deacon exercising diaconal ministry in the Archdiocese of Boston and in good standing:
• May solemnly baptize and enter the data in the Register,
• May act as deacon at the Eucharistic Liturgy in accord with the prescriptions of the law,
• May preach everywhere in virtue of Canon 764, unless it has been restricted or taken away by the competent ordinary. This faculty is to be exercised with at least the presumed consent of the rector of the church. Preaching to religious in their churches or oratories requires the permission of the competent superior (C.765),
• May distribute Holy Communion and bring Holy Communion to the sick. If no priest is available, he may bring Viaticum to the sick who are dying,
• May be the minister of exposition and benediction of the Most Blessed Sacrament,
• May impart those blessings which are expressly permitted to him by law,
• May officiate at marriages with delegation from the pastor of the parish where the marriage is to be celebrated,
• May lead prayers at a wake and officiate at burial services at a cemetery, unless any one of these is restricted.
WHAT ARE THE REQUIREMENTS?
The deacon is called personally and ecclesial to serve after the manner of Jesus. He is first and foremost a Christian man in his usual employment and lifestyle, trained and formed by additional study and prayer for a special ministry to the community as an ordained minister. Consideration is given to the following as to a man's suitability for the Diaconate Formation Program:
·         Age: At least 35 at time of ordination
·         Status: A Roman Catholic, married or single, of sound moral character, mature faith and possessing a sense of vocation to service
·         Family: If married, a partner in a stable marriage for at least eight to 10 years, who has the expressed consent and support of his wife, and whose children are of such an age and adjustment so as not to be unduly affected by their father’s pursuit of a life that involves special apostolic commitments
·         Natural Gifts: Demonstrates the basic potential to develop the ministerial skills of relating to people, speaking well and being a spiritual leader
·         Spirituality: A man of prayer willing to make personal sacrifices to be a consecrated sign of God’s love for others in his vocation to serve
·         Education: At least two years of college or its academic equivalent
·         Employment: A person who reflects prior stability in career or work
·         Church/Community service, Involvement: A man living the Christian life who has demonstrated active apostolic involvement and leadership among the people of God.
·         The best credentials a candidate can bring to the diaconate is his past performance: personal, familial, professional, ecclesial and social.
Interested in talking about Deaconate, contact Fr. Jarosz. Thank you Deacons Wayne, Peter and Frank for all you do at the parish, for your family and the diocese!
.

ADVENT REFLECTION

Mon, 14 Nov 2011 18:51:40 -0600

Active Waiting  The Second Vatican Council reflects upon the relationship between the coming of Christ and our activity to prepare for it. In the Constitution on the Church in the Modern World, we read, "Far from diminishing our concern to develop this earth, the expectancy of a new earth should spur us on, for it is here that the body of a new human family grows, foreshadowing in some way the age which is to come....When we have spread on earth the fruits of our nature and our enterprise -- human dignity, brotherly communion and freedom -- according to the command of the Lord and in his Spirit, we will find them once again, cleansed this time from the stain of sin, illuminated and transfigured, when Christ presents to his Father an eternal and universal kingdom...." (#39). In other words, the spirit of Advent should naturally bolster our pro-life efforts, and the progress we make in promoting human dignity becomes the "building blocks" for the eternal kingdom. 
The beginning of the Advent season focuses our attention on the future coming of Christ in glory, and echoes a theme of repentance as a preparation for that coming. Christ’s coming ushers in the final triumph of life over death. The preparation for that coming, therefore, includes repentance from the works of death, including abortion. Not only individuals but nations likewise need to repent.  When we battle against the Culture of Death in its various forms, we may often pray as in today’s First Reading, “Lord, rend the heavens and come down!” Why, for example, does the Lord just not appear from the sky to stop the abortions from happening? The fact is that he did come down in the Incarnation of Jesus Christ, and through the Lord’s clear teachings continues to put the truth in our minds, and the grace in our hearts, so that we can be the ones who bear witness to life amid the Culture of Death, work tirelessly to transform that culture, and intervene to save the helpless.  Priests for Life 

EXPLANATION OF THE PRAYERS OF THE REVISED MASS

Mon, 14 Nov 2011 18:50:09 -0600

Father Daniel Schomaker - Assistant Director for the Office of Worship and Liturgy in the diocese of Covington
 The Sign of the Cross and Greeting
Priest:     In the name of the Father,
            and of the Son,
                and of the Holy Spirit.
People: Amen.

Greeting Dialogue
Priest:     The Lord be with you.
People:    And with your spirit.

Sign of the Cross - Explanation:
This distinguishing Catholic gesture sandwiches all our liturgical prayers and for that matter all our prayers, for it contains within it the full expression of our Catholic faith. The belief in One God, the Father the Almighty, who sent His Son, our Lord Jesus Christ, to become incarnate into human history and for our sake endure the sufferings of crucifixion so that we (and all humanity) might have eternal life. And the belief that after Jesus’ ascension back to the Father, the Holy Spirit was sent to guide and animate the Church (the assembly of believers) as She journeys on a pilgrimage through this life.

As we prepare to implement the 3rd Edition of the Roman Missal in English it is a valuable time for us to be conscious of what we do. The Church never does anything superfluously. As we reach for our forehead and then to our breast and finally to our shoulders, we are collecting ourselves, so that our minds and hearts and souls and wills focus on God. We are seeking comfort and strength and courage and protection and blessings from the God we know is Love perfected. We seek in this simple gesture to become holy as God is holy and live as true witnesses of the Gospel, for we have been instructed to do so by the Lord himself in Matthew’s Gospel, “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” (Mt 28:19)

Greeting Dialogue
The translation of the 3rd Edition of the Roman Missal into English which we will implement on November 27, 2011, finds its first variance with our current translation of the 1st Edition of the Roman Missal in the people’s response to the priest’s greeting. “And with your spirit,” sounds strange to the ear, but to the mind and heart of the Church it is a symphony of truth in the details of her ritual. For this dialogue recognizes an unseen reality – the spirit of God (not the spirit of a man) infused in the one who has been set aside with a unique character – he who acts in persona Christi capitis (in the person of Christ the head of the Church). It is a response of love to the one who is Love. It is the love response that is echoed in the Scriptures by St. Paul in his letters to the Galatians (Gal 6:18) and to Timothy (2Tm 4:22). When the Church speaks, particularly in her ritual, she means what she says, and says what she means. This is why almost every word of the Mass has its basis in the Sacred Scriptures. The Church as she prays is in a dialogue of intimate love with Love Himself.

Penitential Rite — Confiteor
Priest: Brethren (brothers and sisters), let us acknowledge our sins,
            and so prepare ourselves to celebrate the sacred mysteries.

Priest & People:
            I confess to almighty God
and to you, my brothers and sisters,
that I have greatly sinned,
in my thoughts and in my words,
in what I have done and in what I have failed to do,

And, striking their breast, they say:

through my fault, through my fault,
through my most grievous fault;

Then they continue:

therefore I ask blessed Mary ever-Virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord our God.

Priest:       May almighty God have mercy on us,
forgive us our sins, and bring us to everlasting life.

People:      Amen.

Explanation: The goal of the Christian life is to be sanctified, or made holy, and so truly express in our very being the One who has made us and thus spend eternity with Him in heaven. And yet, in our daily lives, we often do things that create a hindrance to living out our potential as co-heirs with Christ. For this reason, the Church gives us the great Sacrament of Penance where we are brought back into right relationship with God and one another. And it is also the reason why within Her liturgical prayer the Church keeps our sins before our eyes within the Penitential Rite.

Whether we choose to acknowledge it or not, we are all sinners and are all in need of forgiveness. The Penitential Rite draws out a truth that can often be uncomfortable — we have sinned. The priest therefore instructs us that before we can enter into the Sacred Mysteries — encountering Christ in the Scriptures and in the Blessed Sacrament — we must acknowledge that we are indeed sinners.

Ritualistically, the priest can choose one of three forms in order for this to be accomplished. Form A is known as the Confiteor, which simply means “I confess.” And that is what we do; we confess as individuals, both to God and to one another, that we are sinners. Both in the things we have done, and the things we have failed to do.

In studying the 3rd Edition of the Roman Missal we see that the Church is asking us to recognize not only that we have sinned, but that we have “greatly sinned.” We echo the confession of King David: "Then David said to God, 'I have sinned greatly in doing this thing.'" (1Chr 21:8) and in doing so become aware that all sin, venial or mortal, is greatly offensive to God.

Recognizing our sins, however, is not enough. We must take responsibility for them and so the thrice “mea culpa” has been restored to the Confiteor. “Through my fault, through my fault, through my most grievous fault …” It is no accident that the Church has us repeat the “mea culpa” three times — it amplifies its significance and draws greater attention to itself — we take accountability for our sins. In addition to our words, the Church incorporates the gesture of striking the breast as we acknowledge our faults. This corresponding gesture of making a fist and striking our breast three times, however, is not to be seen as an accusatory “finger pointing,” but should be seen as a rock crushing the sin within us — destroying those stumbling blocks that keep us from the Lord and His Altar.

On the surface, it can appear that the Penitential Rite has as its focus the people gathered in prayer, but if we step back and see the whole picture, we become aware that the recognition of sins is intimately bound to their forgiveness. Therefore, the true focus of the Penitential Rite is the great and eternal mercy of God. There would be no need to examine our lives and consciences if there were no means of being forgiven. Every liturgical action, at its core, is focused on God. Let us open our eyes to his great mercy and so be able to approach the Altar of God in purity of heart and thereby enter into eternal bliss.
Penitential Rite - Form B  Priest: Brethren (brothers and sisters), let us acknowledge our sins,
and so prepare ourselves to celebrate the sacred mysteries.
Priest: Have mercy on us, O Lord.
People: For we have sinned against you.
Priest: Show us, O Lord, your mercy.
People: And grant us your salvation.
Priest: May almighty God have mercy on us,
forgive us our sins, and bring us to everlasting life.
People: Amen.
Explanation: "Why did God make you? God made me to know Him, to love Him, and to serve Him in this world, and to be happy with Him for ever in heaven." This familiar question and answer from the Baltimore Catechism directs us to our purpose in life, our goal, our end. We have been made for Heaven! Another way of saying this is that we have each been called to be SAINTS! This is spectacular and awesome news! We have been called to spend eternity with Love.
And yet, how does one actualize sainthood? The answer is in the request of the priest at the beginning of the Penitential Rite, "Let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries." We can come no closer to Heaven, this side of death, than we do when we participate with the Church at prayer in Her liturgies. And so, we recognize that we are sinners and we seek God's great mercy. In the very act of accepting that we have sinned, we turn away from the self and fix our gaze upon another, the Other — God. It is an act of submitting our will to that of the Divine Will. It is allowing God to move in us and work in us and be witnessed to by us. While becoming a saint certainly benefits the self, it isn't about the self — it's about God. And when it's all about God, every aspect of every day, the life of a saint is actualized.
Preface I of Saints in the 3rd Edition of the Roman Missal expresses this well: "By their way of life you offer us an example, by communion with them you give us companionship, by their intercession, sure support, so that, encouraged by so great a cloud of witnesses, we may run as victors in the race before us and win with them the imperishable crown of glory, through Christ our Lord."
Form B of the revised Roman Missal (the second of three options) again has us quoting the Sacred Scriptures. We echo the longings of the heart of God's faithful people across the ages. From the Prophet Baruch, "Have mercy on us, O Lord. For we have sinned against you." (see Bar 3:2) And then from the Psalmist, "Show us, O Lord, your mercy. And grant us your salvation." (see Ps 85:8)
As we prepare to implement the 3rd Edition of the Roman Missal on November 27, 2011, the First Sunday of Advent, let us acknowledge that we are sinners, seek God's infinite mercy and thereby through His many graces become saints where we will join in the praise of the whole Heavenly Host.
Gloria Priest & People:
Glory to God in the highest, and on earth peace to people of good will.  We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory, Lord God, heavenly King,
O God, almighty Father.     Lord Jesus Christ,   Only Begotten Son,  Lord God, Lamb of God,  Son of the Father,  you take away the sins of the world,
have mercy on us;  you take away the sins of the world,
receive our prayer;  you are seated at the right hand of the Father,
have mercy on us.
For you alone are the Holy One,  you alone are the Lord,  you alone are the Most High, Jesus Christ,
with the Holy Spirit,  in the glory of God the Father. Amen
Gloria - explanation
The ‘Gloria’ is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb." (GIRM 53) It is the song of praise of the Church — both the Church militant (those of us on earth) and the Church triumphant (those already in Heaven). So joyful is the Church when she praises the Holy One that Heaven bursts into earth. And as the Church praises, blesses, adores and glorifies God, the voices of the saints and angels cannot be contained in giving thanks for His great glory which the Father revealed to us in Jesus Christ, the Lamb of God, who was born into human history over 2000 years ago.
The English translation of the 3rd Edition of the Roman Missal recognizes the greatness of God's majesty in the gift of His Son, our Lord Jesus Christ, in that the faithful are called to echo that angelic hymn of the Heavenly Host proclaimed in the presence of shepherds at the birth of the Christ child — "Glory to God in the highest and on earth peace to people of good will." (Lk 2:14)
The <<Gloria>> found its place solidified in the Roman Liturgy in approximately the 5th century. In studying the text closely one will notice that in addition to being a hymn of praise, it is also a basic creedal statement about the Church's belief in who God is and what He has done through the person of Jesus Christ. As Catholics, we believe in One God, who is a communion of three persons — the Almighty Father to whom the praise of the Sacred Liturgy is always directed; the Only Begotten Son, Our Lord Jesus Christ, who has become the sacrificial Lamb of God and takes away the sins of the world; and the Holy Spirit who is alone holy with the Son while radiating the glory of the Father. Because the <<Gloria>> is more than a hymn, the rubrics or rules that govern the Sacred Liturgy mandate that "the text of this hymn may not be replaced by any other text." (GIRM 53)
Finally, as we pray the <<Gloria>> in song, we should shudder with fear a little as the angelic words of praise pass our lips, as did the shepherds in that ancient field near Bethlehem. We are fearful not because we are in the presence of anger or hatred or evil, but because of the magnificence of the Divine Light and Love who cares to make Himself known to us in the Breaking of the Bread and who has forgiven our sinfulness, although we are unworthy. He is God, we are not. Glory to God in the highest!

GOSPEL DIALOGUE:
Priest/Deacon:      The Lord be with you.
People:                  And with your spirit.

Priest/Deacon:      A reading from the Holy Gospel according to N.
People:                  Glory to you, O Lord.

[At the end of the Gospel, the Deacon, or the Priest acclaims:]

Priest/Deacon:      The Gospel of the Lord.
People:                  Praise to you, Lord Jesus Christ.

Gospel Dialogue - explanation

The celebration of the Sacred Mysteries draw us into the very life of God and bring us to the brink of Heaven, for we can come no closer to Heaven this side of death, than when we participate in the Holy Mass. Within the Sacred Mysteries, God desires to commune with us. The Holy Mass is a dialogue of love where, particularly within the Liturgy of the Word, God speaks to His people.

In Latin, there are two means of expressing the English word, “word.” The first is scriptum; it refers to the written word — that which you are reading now would fall into this category. The second is verbum. Verbum is the spoken or proclaimed word. The first is static, while the second is dynamic. Within the Church the scriptum is very important, as it is one of the means by which the faith of the Church is protected from error. However, verbum takes pride of place in the Church. It is through hearing that the faith is transmitted. The verbum is that which is proclaimed, giving life to the scriptum as well as life to the hearers of that word. As human beings we are by nature sacramental – we need that which is invisible and spiritual to be brought into the realm of the visible and corporal. At Mass, when the lector proclaims the Word of God (Verbum Domini), our God who remains unseen and who speaks in the recesses of our hearts becomes visible to our senses.

Understanding that God is made known in the proclamation of the Sacred Scriptures and in particular Jesus Christ, with the proclamation of the Gospels, the Liturgy of the Church gives a number of instructions to the priest or deacon as well as the lay faithful before and after the Gospel is proclaimed.

The priest prior to proclaiming the Gospel bows profoundly before the altar and privately seeks the Lord’s blessing by saying quietly, “Cleanse my heart and my lips, almighty God, that I may worthily proclaim your holy Gospel.” The deacon seeks the blessing of the priest who stands in persona Christi capitis (in the person of Christ the head) before proclaiming the Gospel. The priest blesses him saying: “May the Lord be in your heart and on your lips, that you may proclaim his Gospel worthily and well, in the name of the Father and of the Son and of the Holy Spirit.”

Each of these prayers of blessing is to draw the priest or deacon’s attention to the fact that it is not he who speaks when the Gospel is proclaimed, it is Jesus Christ, the Word of God (Verbum Domini) who is speaking to His people.

It is also for this reason that the minister prior to reading the Gospel says, “The Lord be with you.” To which the people in the Third Edition of the Roman Missal respond, “And with your spirit.” It is a recognition that the Spirit of the Lord is uniquely present in the person of the minister because of ordination, and that it is from this Spirit that the ministers dares to give life to the written word (scriptum).

After the minister has announced which account of the Gospel will be read, he and the people prepare themselves to hear the Lord speaking by blessing their minds, their lips and their hearts. Through this gesture, they are purifying their minds, lips and hearts so that they will not only hear God speaking, but allow it to infuse the interior of their life (through the heart and mind) but also to overflow into their actions and words (through the lips).

As the proclamation concludes we recognize once again that we have listened to the Word of God, we praise the one who speaks — “Praise to you, Lord Jesus Christ.” And finally, the minister as a sign of love and devotion to the Lord, kisses the Gospel while saying silently, “Through the words of the Gospel may our sins be wiped away.”

In hearing the Lord speak to us as He does through the proclamation of the Scriptures our hearts and minds and lips are directed towards Him to offer Him praise and adoration; in doing so our hands and feet are put into action to draw the whole world into His life of love.

The Nicene Creed:  Priest & People:
I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.   I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages.   God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven,
[At the words that follow up to and including 'and became man,' all bow.]
and by the Holy Spirit was incarnate of the Virgin Mary, and became man.
For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.   I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.   I believe in one, holy, catholic and apostolic Church. I confess one baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.
Nicene Creed - "Incarnate" - explanation
The Church always says what She means and means what She says. This is particularly true within the context of the Liturgy. For the manner in which the Church prays effects that which She believes.
From the time of Her infancy, the Church has known that Jesus is the Christ, the anointed one, the Messiah sent from the Father for the salvation of the world. As She has grown in age as well as in knowledge and wisdom, it has been necessary for the Church to express Her faith in clear statements of belief. The necessity has been due in part to the need for catechesis of the faithful, but also for the protection of the faith from those who would attempt to manipulate it.
In 325, the early Church Fathers came together in the Council of Nicaea to protect the faith against heresies that denied the divinity of Christ. And again in 381, the Fathers came together in the First Council of Constantinople to define the divinity of the Holy Spirit. Out of these two Ecumenical Councils we get the Niceno-Constantinopolitan Creed, or what we typically call the Nicene Creed.
The English word “creed” comes from the Latin word “credo,” which is actually the compilation of two words, “cor” meaning “heart,” and “do” meaning “I give.” So, a creed is the giving of one's heart. When we recite the profession of our faith together we are not stating just words, but we are giving our hearts, the core of our being, to the God in whom we believe.
In our study of the English translation of the 3rd Edition of the Roman Missal, many will notice some substantial word changes in the Nicene Creed. One in particular is the use of the word “incarnate,” which replaces the word “born.” The statement in the creed currently says, "… he was born of the Virgin Mary, and became man." On November 27, 2011, the English translation will change to "… was incarnate of the Virgin Mary, and became man." Both statements are true. The faithful should not be confused by those who might claim that our current translation is wrong and that is why it has changed. But the reason it has been changed to “incarnate” is because that statement is more correct. It is a more nuanced and precise description of what God has done in the person of Jesus Christ. It states that Jesus was not only born (like all of us who are human), but that God has been born into human history. The word incarnation means to put on flesh. By changing the English word in the creed, we more accurately express that which we believe, that God, in the person of Jesus Christ, emptied himself of all that he was and, putting on flesh, became one like us, while losing nothing of his divinity. Some of the sayings in the revised translation of the Missal may be confusing, but we are speaking about God, and therefore we must be as precise as possible.
Finally, something should be said about the rubric which dictates the gesture we make when we profess the creed. It calls for all the faithful — clergy, religious, and laity — to bow. As human beings (made up of a body and soul) we need to express in tangible ways that which is invisible. Therefore as we confess our belief in the incarnation, we express with our words and our actions God coming down from heaven to earth. So important is the need to incorporate our bodies into our worship that on two feast days — the Solemnity of the Annunciation on March 25 and the Solemnity of Christmas on December 25 — the Church asks us to do more than bow in the creed, we are called to genuflect. As God comes down to earth, we too go down to the earth and touch our knee to the ground.
“Consubstantial” - explanation
<<Lex orandi, lex credendi.>> This simple Latin phrase is the driving force behind the Church’s understanding of liturgy. In English it means, “the law of praying, is the law of believing.” In other words, the manner in which the Church prays effects that which She believes.
The English translation of the revised Roman Missal translates certain words and phrases in the Nicene Creed differently than in the past. It is important to note that the translations of the past were not incorrect. The translators of the revised Missal, however, are attempting to provide a more accurate and nuanced text based on the theological principle of <<lex orandi, lex credeni>>.
As a summary of all that we believe as Christians the translation of the Creed has to be as accurate as possible. In some cases this means using words which are unfamiliar to most individuals – “consubstantial” being the most obvious. Accuracy within our language is very important, particularly in the Church’s prayer, for it can be the difference between orthodoxy and heresy.

When the early Church Fathers gathered in the Ecumenical Council at Nicaea in 325, they were confronted with the task of explaining the relationship between the Father and the Son. They had two Greek words at their disposal in order to explain this relationship — <<homoousious>> and <<homoiousious>>. <<Homoousious>> means that the Son (Jesus) is of the same essence or substance as the Father, while <<homoiousious>> means that the Son is of a similar essence or substance as the Father. The first makes Jesus God, the second does not. The first is the orthodox teaching of the Church, the second is heresy. There is only one iota of a difference between these two words — literally the letter “i”.

This Greek word <<homoousious>> is translated into Latin as <<consubstantialem>> and as we see in the revised English language Missal as “consubstantial.” As the Church prays together that Jesus is “consubstantial with the Father” we are expressing as clearly as our language will allow our belief that Jesus is God and in doing so confirming our belief in the Most Holy Trinity. While the Son (Jesus) is not the Father, He shares the same substance as the Father — here we have the beginning of our Trinitarian theology.
To understand the term “consubstantial” more readily, we must look to the preceding phrase where the Creed reminds us that Jesus Christ is “…the Only Begotten Son of God, born of the Father before all ages” as well as to a corresponding analogy. I am my father’s son. Through the love of my parents I have been begotten of them. While I am not my father, I share in the same essence, the same substance, the same human nature as he does. I am consubstantial with my father.
Finally, the phrase, “born of the Father” can be confusing if we think within the context of time. But remember, God exists outside of time. To say that Jesus was “born of the Father” might suggest that there was a time when He was not, when He did not exist; and this would certainly be true if we omitted the second part of the phrase, “before all ages.” The second half of the phrase reminds us that Jesus is begotten within the framework of eternity — outside of time. In other words, there has never been a time when He was not. He has always existed as the Son of the Father.
Apostles’ Creed

Priest & People:

I believe in God, the Father almighty, Creator of heaven and earth,  and in Jesus Christ,  his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again
from the dead;

he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead.  I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

Apostles’ Creed - explanation

The Church always believes as she prays. From the time of the apostles until the current age, the way the Church prays effects what she believes. Her prayer is most completely revealed within the liturgical life – the celebration of the Sacraments and other ritualistic actions. In the second century, the Church of Rome was using a baptismal formula, which had the catechumens (those to be baptized) declare their belief in the Triune God as well as the Church and the resurrection of the body via a series of questions. These questions, which find similarity to the baptismal rites of today, developed into the Apostles’ Creed by the end of the seventh century.

As the Christian’s creed or statement of belief began to develop, there were questions as to its real necessity. The Church was understood in her early history, as we believe today, to be a living and vibrant organism. And so, just as She grew in age and wisdom, so too it was argued, should the way in which She expresses what She believes. But as She grew in wisdom She learned that if She relied only on oral traditions, the authentic apostolic faith could become distorted. Anyone who has ever played the game Telephone understands that the farther away you get from the source the more likely the message is going to get garbled. In addition, by writing down Her faith and putting it into a creedal statement, it allowed Her to more accurately declare that which She believed and assisted Her in confronting heresies which threatened to do Her harm.

The 3rd Edition of the Roman Missal calls for the Apostles’ Creed to be used more regularly in the Church’s liturgical life. No longer will the Apostles’ Creed find itself reserved for use in Masses with children and for the praying of the Most Holy Rosary. The rubrics (rules governing the way the liturgy is celebrated) call for the Apostles’ Creed to be used in place of the Nicene Creed during the seasons of Lent and Easter. Its use should remind us of our baptismal promises where we rejected Satan and the darkness of sin and profess faith in the One True God.

A quick mention should be made about the statement, “…descended into hell.” This statement calls reference to the Sheol, or the place of the dead. Here the Church Fathers as well as early Christian iconography depict the Lord Jesus preaching salvation to those who died before his incarnation. It should not be thought of as the place occupied by the devil and his minions – as if Jesus would have been subjected to him.

Orate, Fratres & Suscipiat Dominus
Priest:        Pray, brethren (brothers and sisters),
                  that my sacrifice and yours
                  may be acceptable to God,
                  the almighty Father

People:      May the Lord accept the sacrifice at your hands for the praise and glory of his name,
                  for our good and the good of all his holy Church.

Orate, Fratres & Suscipiat Dominus - explanation

The fathers of the Second Vatican Council remind us in <<Sacrosanctum Concilium>> that the liturgy is the source and summit of the Christian life, with the Eucharist at the heart of all liturgical prayer. As such, the fully conscious and active participation of the People of God in the liturgy “is the aim to be considered before all else; for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit …” (SC 14)
As Catholics, we know that our faith is not devoid of reason, which is why the Council Fathers call on the pastors of souls to “zealously instruct” their people. The Sacred Liturgy is known as the <<theologia prima>> (the first of all theology), for contained within it is the entire deposit of faith. As the community prays the great prayer of the Church, it not only offers the highest form of praise to God, but it also receives the highest form of instruction – in the Sacred Liturgy God visits His people, and they come to know Him.
The English translation of the 3rd Edition of the Roman Missal strives to instruct the faithful more completely about the belief of the Church by using more specific language. In studying the <<Orate, fratres>> one will notice a change from “our sacrifice” to “my sacrifice and yours.” The revised translation separates the priest’s sacrifice from that of the lay faithful in order, first, to express the distinction of roles of those participating the Sacred Liturgy and second, to convey the presence of Jesus Christ in His minister. The priest before the Altar, stands <<in persona Christi capitis>> (in the person of Christ the head), and as such the “my sacrifice” of the priest is truly the sacrifice of Christ on the Cross, offered for the redemption of the world.
The people’s response in the <<Suscipiat Dominus>> changes very little, only with the addition of the adjective “holy.” However, by changing the statement from “… the good of all his Church” to “… the good of all his holy Church,” the two-fold nature of the liturgy (the glorification of God and the sanctification of His People) finds full expression. Not only do God’s faithful people gather to give praise and glory to the Father, but they also gather in order to be sanctified, to be made holy, so that when our pilgrimage through this life is concluded we may feast at the banquet of the Lamb in Heaven.
Diocese of Covington - Messenger at 402 E. 21st Street, Covington, KY 41015 US - Preface Dialogue
Preface Dialogue
Priest:       The Lord be with you.
People:      And with your spirit.

Priest:        Lift up your hearts.
People:      We lift them up to the Lord.

Priest:        Let us give thanks to the Lord our God.
People:      It is right and just.

Explanation: In every human being there is a hunger – both corporal and spiritual. The hunger within our stomachs causes us to long for food – it is easily recognizable. The hunger within our souls causes us to long for God – not so easily recognizable. In His great wisdom and love God has given us the Sacraments to bring together the realms of the corporal and spiritual. In particular, He has given us the Eucharist so as to satisfy both our physical and spiritual hunger.

The word “eucharist” comes to us from the Greek word <<eukharistia>> which means thanksgiving or gratitude. When we celebrate the Eucharist on Sunday or throughout the week, it is a time when the holy people of God come together in prayer to give thanks to God for giving us food that will last forever.

The high point of our banquet celebration at Holy Mass comes as the priest, united to his people, prays the great prayer of thanksgiving – the Eucharistic Prayer. In the Sacred Liturgy, the Eucharistic Prayer begins with the Preface Dialogue. Through the priest’s greeting of “The Lord be with you” and the people’s response, “And with your spirit” the community gathered in prayer is reminded that Christ is present in their midst – for the “spirit” that the people are referring to in their response is not the spirit of the man who stands before them at the altar, but the spirit of God who has made him an <<alter Christus>> (another Christ) in his ordination. It is also a reminder that in this great prayer of thanksgiving to the Father in Heaven, it is really the Son who offers His sacred body and blood (not the priest himself) for the redemption and salvation of our souls and that of the whole world. In this initial dialogue the priest and the people are united and drawn into the sacrifice of Christ on the cross and too the eternal dialogue of love that exists between the Father and the Son.

Continuing the dialogue, the priest asks the people to, “Lift up your hearts” to which they respond, “We lift them up to the Lord.” Here again we see that the priest and the people are drawn into the dialogue that exists between the Most Holy Trinity, in that we express our longing for God by using His own words found in the Book of Lamentations, “Let us reach out our hearts towards God in heaven!” (Lam 3:41) In this portion of the Preface Dialogue we come to recognize our spiritual hunger – St. Augustine reminds us in the first few lines of his <<Confessions>> that our hearts are restless until they rest in God. We desire peace and freedom from the anxieties of the world and so we give our hearts to God, we focus on the Lord with a mind of gratitude and thanksgiving for the many blessings he has bestowed upon us in this life. We seek to live in such a way that our hearts will conform to the Sacred Heart of Jesus.

Finally, the priest says, “Let us give thanks to the Lord our God.” And in the English translation of the 3rd Edition of the Roman Missal, the people respond: “It is right and just.” The priest’s use of the word “thanks” is a reminder that we are entering into the Eucharist. The people’s response is the echo of an ancient Greek civic phrase, which is meant to express a communal assent. It is a great yes of the corporate body which is the Church. It is a reminder that we do not come to the Lord just as individuals, but as members of the one Body of Christ, the Church united to Her Head – Jesus Christ.

This simple and ancient dialogue is one that unites us with each other and with Christians around the world. It bridges borders and spans the ages. It is a heavenly language that unites us to the heavenly host – to the angels and the saints – as we give thanks to God for his many gifts.

Sanctus, Sanctus, Sanctus

Priest & People:
Holy, Holy, Holy Lord God of hosts.  Heaven and earth are full of your glory. Hosanna in the highest.
Blessed is he who comes in the name of the Lord. Hosanna in the highest.

Explanation: As Catholics, we recognize that life on this earth is just the beginning of the great journey of our existence. We are reminded in the funeral liturgy that “life is changed not ended.” We are a pilgrim people traveling through this life with our eyes focused on the goal, which is Heaven! Even the word “parishioner,” which we often use to identify ourselves, means: resident alien. The earth is where we live, but Heaven is our home.

The Church is constantly attempting to draw us into this reality. She does this particularly in Her liturgy by exposing us to Heavenly things. Within the Holy Mass, we come as close to Heaven as possible, this side of death. Everything about the Mass expresses a reality that is beyond our own (one that is different) – from the sights and sounds and smells, to the way that we act and think, and particularly in the way that we speak. The language of the liturgy is meant to bring us to the culture of Heaven.

The English translation of the Third Edition of the Roman Missal does this in a particular way within the <<<Sanctus>>>. St. John’s vision of Heaven is given to us in the Book of Revelation where he heard the choirs of saints and angels, exclaim, “Holy, holy, holy is the Lord of hosts ...” (Rev 4:8) We on earth not only echo their song of praise, we join with them in proclaiming the greatness of the Lord. And then again we join with the prophet Isaiah in proclaiming, “All the earth is filled with his glory.” (Is 6:3) And finally, in the songs of the crowds of Jerusalem as the Lord Jesus entered on His way to sacrifice himself on a cross for our sakes we sing, “Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest.” (Mt 21:9)

Words are important and these words in particular draw us into the culture of Heaven. In order to understand a culture, you must understand its language, but the only way you can really and truly understand a language is to be immersed within its culture. In the Sacred Liturgy, the Church teaches us the language of Heaven by immersing us within the culture of Heaven. Day in and day out, throughout the world, there is never a time when the faithful are not gathered around the Lord’s altar proclaiming His greatness with the entire host of Heaven. She does this so that when our journey on earth is through not only will we recognize where we are, but we will also be recognized.

Words of Consecration
Priest:
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
Priest:
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
Explanation: The Constitution of the Sacred Liturgy (<<Sacrosanctum Concilium>>) from the Second Vatican Council reminds us that the liturgy is the source and the summit of the Christian life. And at the heart of all liturgical prayer is the Church's celebration of the Most Holy Eucharist, for Jesus Christ makes Himself uniquely and substantially present in that celebration.
In His infinite wisdom, God recognizes that we as human beings must experience reality within the tangible realm, including those realities which belong to the spiritual realm. Therefore, He has given us sacraments, which at their most basic level are the visible expression of an invisible reality. In other words, sacraments allow us to experience and participate in spiritual or Heavenly things.
Our participation in Heavenly things finds their culmination in the Holy Mass when the ordained priest speaks the words of consecration over the bread and the wine. At that particular moment in the Sacred Liturgy, space and time cease to exist. In a manner of speaking the entire congregation gathered in prayer is transported to the hill of Calvary and stands at the foot of the cross; and yet simultaneously we are seated in the Upper Room as Jesus gives His Sacred Body and Blood to the Apostles for the first time; and too we find ourselves in Heaven with the saints and the angels participating in the Heavenly wedding banquet of the Lamb of God.
It is important to understand, as best as we are able, the mystery that unfolds before us when we participate in the celebration of the Holy Mass. The words of consecration in the 3rd Edition of the Roman Missal have not changed. However, the English translation of those words has. The revised translation seeks to express the mystery of our participation in Heavenly things more clearly by translating more exactly the original Latin text. Notice that the word "chalice" has replaced the word "cup" in the revised translation. While most likely Jesus did not use an actual chalice when He instituted the Eucharist, we must remember that we are not giving a historical account of a past event. We are participating in a present and eternal event in which Jesus Christ is the celebrant, thereby making a simple cup a sacred chalice.
As with all the Sacraments, Jesus is the primary act-er of the Eucharist. They are His hands (through the ordained minister) which grasp the bread and the chalice filled with wine. They are His words spoken in the first person through the priest. He is both the priest and the victim. The sacrifice of the Eucharist is the sacrifice of the Cross — it culminates in God being glorified and humanity being sanctified. As Christ gives Himself to us in the Eucharist, let us model our lives after His — one of self-gift and in so doing fall more in love with our Eucharistic Lord.  Mystery of Faith
Priest:       The mystery of faith.

People:      We proclaim your death, O Lord, and profess your Resurrection until you come again.

                  or

People:      When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again. (see 1 Cor 11:26)

                  or

People:      Save us, Savior of the world, for by your Cross and Resurrection, you have set us free. (see Jn 4:42)

Mystery of Faith- explanation

As we prepare to implement the 3rd Edition of the Roman Missal in English it is a good time for us to remind ourselves that in every celebration of the Mass, and indeed all forms of worship, we encounter a mystery. Many people who hear the word “mystery” equate the word with the genre of literature in which a reader is kept turning pages because of unknown or hidden facts which the author promises to reveal only through the course of the book. While all mysteries contain hidden truths, the Church’s understanding of mystery delves deeper. We get our word “mystery” from the Greek word mysterion. One who experiences a mysterion finds themselves in the presence of something which cannot be spoken. The mouth must remain shut because of total awesomeness of that which is experienced. And only through the grace of God and the gift of the Holy Spirit can one even begin to mumble about that which has been experienced in a divine mystery. The Church recognizes too and teaches that a divine mysterion is only knowable when one finds themselves bound intimately to the author, that is, the Author of Life.

In the holy sacrifice of the Mass, we proclaim the mystery of our faith – God becoming truly man while remaining fully God, who for the sake of His creatures suffered death and rose to new life which He offers to us who believe in Him. We make this proclamation immediately following the consecration of the bread and wine, when we experience in a real and tangible way the incarnation, crucifixion, and resurrection. Space and time become irrelevant – we enter into the eternal present of God and are in one sense transported to Bethlehem and Jerusalem where we adore the Lord in the manger with the shepherds, eat in the upper room with the apostles, stand at the foot of the cross with the Blessed Mother and run to the empty tomb with Peter and John.

In the 3rd Edition of the Roman Missal, the priest will announce: “The mystery of faith.” To which the people address the Lord Jesus in one of three ways – each one focusing on the death and resurrection of the Lord and His promise of eternal life. Most Catholics will recognize that a current acclamation of faith has been omitted in the 3rd edition of the Missal, “Christ has died. Christ is risen. Christ will come again.” It has been omitted, not because it is inaccurate, but because it does not follow the ritualistic action called for during this part of the Mass — where the faithful as individuals and as a collective whole address Christ the Lord.

Sign of peace
Priest: The peace of the Lord be with you always.
People: And with your spirit.
Priest: Let us offer each other the sign of peace.
Sign of Peace: Explanation:
The highly nuanced and simple beauty of the ritual in the Roman Catholic liturgy finds expression within the Sign of Peace. It is understood not only in the words that are said, but in the gesture, as well as in its location within the Sacred Liturgy.
The English translation of the 3rd Edition of the Roman Missal replaces the people's response of "And also with you" with "And with your spirit." "And with your spirit" is currently foreign to the ear, but to the mind of the Church, it is infused with an unseen truth. It expresses the reality of Jesus Christ really present in the very person of the priest, who by the unique character he has received in the Sacrament of Holy Orders acts as an ITALICS alter Christus (another Christ). In the restored response we as members of God's faithful people recognize that we are not responding to the greeting of the man offering us peace, but we are responding to the peace that is offered by God Himself. In contrast, the General Instruction for the Roman Missal (the laws governing how the liturgy is executed) reminds us that when the laity offer peace to one another with the words, "The peace of the Lord be with you always," the response is "Amen." (GIRM 154)
In receiving the peace offered by God Himself and then turning to one's neighbor and offering the Lord's peace, the splendor of the Church as one Body united under Christ Her head is revealed. Within the expression of the gift of peace we also find the faithful fulfilling the Lord's command as seen in the Gospel according to St. Matthew: "If you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift." (Mt 5:23-24)
The gifts of bread and wine are offered to the Father and in His paternal goodness He sends the Holy Spirit to transform them into the very body and blood of His Son, our Lord Jesus Christ. But before we receive the Sacred Body and Blood of the Lord, the liturgy has us offer peace to those around us, and thereby recall that we are to be at peace, we are to be reconciled with our brothers and sisters before we partake of the Eucharist.
The manner in which the Sign of Peace is given varies from culture to culture, but no matter what its expression, it is the call to enter into a life of love — the life of God who is Love.
Concluding Rites
Priest:        The Lord be with you.People:      And with your spirit.
Priest:        May almighty God bless you,
                  the Father, and the Son,
                  and the Holy Spirit.
Deacon:     Go forth, the Mass is ended.
                        or
                  Go and announce the Gospel of the Lord.
                        or
                  Go in peace, glorifying the Lord by your life.
                        or
                  Go in peace.
People:      Thanks be to God.
Explanation:
Throughout the Holy Mass, the faithful gathered in prayer have been drawn into sacred and divine mysteries, which have allowed them the opportunity to be raised above the things of earth to those of Heaven. A dialogue of love with the One who is Love has ensued, and the heart and the mind and the soul have been filled with grace.
The concluding rites of the Mass call the faithful to perpetuate this “dialogue of love.” Like the introductory rites, which the concluding rites mirror, the faithful’s response to the priest’s greeting, “And with your spirit,” draws the faithful into the unseen mystery of the Church’s faith that in the very person of the minister, Jesus Christ is present. As the priest gives the blessing and the faithful make the Sign of the Cross the fullness of this infinite and unimaginable love envelops them in the very gesture.
As the deacon (or priest in his absence) announces the dismissal, the faithful are reminded that what we do in the Sacred Liturgy does not end when we leave the church. As the Second Vatican Council reminds us – the liturgy is the source and summit of the Christian life. As the source, we find our nourishment in the Most Holy Eucharist, so that we can be empowered to enter into the world and proclaim Christ crucified, died and risen!
In studying the text of 3rd Edition of the Roman Missal, one will notice that in each of the four options for the dismissal the word “go” begins each. It is no coincidence that the Lord Jesus prior to concluding His time on earth and ascending into Heaven also used the word, “Go!” He said to His disciples in Matthew 28:19: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”
Having just marked ourselves with the Sign of the Cross in the name of the Most Holy Trinity, we are reminded that we are to go into the world proclaiming the Gospel in both word and deed, so that all the nations will come to know the One who has loved us beyond all our imagining — to make disciples of those around us. While each option of the dismissal is slightly different, at the heart of each is this message — this mission of the Church and of all Her members.
How can we who have found the Light of the World allow it to be hidden under a bushel basket? We cannot! When we come to truly recognize in our heads and in our hearts the Love who is given to us in Word and Sacrament at the Holy Mass, we cannot not allow it to overflow from our very being and fill up those around us. We go proclaiming our “dialogue of love.” We go proclaiming our “dialogue with Love” because we have come to know Love. The end.

Source: http://home.catholicweb.com/covingtonmessenger/index.cfm?reinit=y

Spiritual Adoption

Mon, 14 Nov 2011 18:44:53 -0600

Spiritual Adoption Announcement -- English.pdf

Home for Christmas 2011+ New Year 2012

Mon, 14 Nov 2011 18:44:07 -0600

As we come near to the close of the Advent Season, we are reminded by the world that Christmas is here! Christmas can be an exciting and fulfilling time for us. We know that the holy season brings certain feelings of loneliness as well. We miss those who have died. We walk with those that are sick. We miss those who will not be home for Christmas. We pray for those who have lost a job and struggle to meet the needs of their family. We pray for all those who are sick and suffering.

As Church, we prepare for Christmas as well. We look forward in a special way to greet family members and parishioners who will be Home for Christmas. We also prepare to celebrate with those who seem to attend Church only at Christmas, other holidays and our parish family who we see every Sunday.

Statistics tell us that a large majority of those who do not attend Church regularly would return, if they were asked. Reasons for staying away are many. Some simply have gotten out of the habit of attending and a little extra sleep is nice. For others there might be misunderstandings of Church teachings, policies and directives. Some might feel they are unwelcome to attend due to invalid marriages or other similar issues. Others might have been hurt by the Church, words of a priest, a parishioner, staff or our parish family. Some might have a fear of the Sacrament of Reconciliation. Others might have struggles with their faith and may not know how to come for help. Some might feel embarrassed to return after a period of absence. Lack of attendance does not mean they no longer think of the Church or that they do not wish to return. Sometimes they simply need to know they are missed and have a graceful opportunity to return.

Part of our mission at Christ the King is evangelization. We are to reach out in faith and welcome others. I would like us to consider an evangelization initiative, near the end of the Advent Season. I’m sure you know of someone who no longer attends Church or does so infrequently. Perhaps you have heard someone speak of faith difficulties they might be having. Certainly, the best thing to do is approach that person and let them know what you are feeling. Tell them you miss them and would welcome their return. Offer to attend Church or a parish activity with them. Help them obtain any assistance they might need from the Church, their parish community.

Take a few minutes to consider those you “miss” when you attend Church-our neighbors, our family. Let’s keep them in our prayers. Consider how you might invite them to return. You might invited them by adapting part of this letter, sending an e-mail, making a phone call or any of the number of creative ways of letting them know you’d be happy to see them come Home for Christmas.

Perhaps you yourself have become more distant from the Church. Let me apologize for anything the Universal Church and the Particular Church of our Diocese, a priest, religious, deacon, staff member or I, may have caused you not to be interested or welcome. Feel free to contact us, to help you start the kind of dialogue that can heal the wounds and answers questions. We have so much to offer at the parish, a wonderful way to feel a part of the family. We are so blest to walk with the children in our Religious education and academy families. The staff is so honored to work with our parents. You are such a blessing to your children. We hope to see you and your children each week at Mass and community events. You are part of the family!

Christ the King staff invites you home, as we draw near to the Christmas Day, Season and New Year. This is a simply loving invitation. All our parishioners have the privilege to provide a welcome and open door to our family members. Christmas is truly here when everybody’s home. Let us pray together that many come Home for Christmas and the new year of grace 2012. Let us continue to live by the grace of God that will keep this community strong for the many years to come. Let us pray that everyone who walks through the doors of Christ the King may feel the warmth and welcome of this community, a place we call home. On behalf of the clergy, parish staff, we wish you a blessed Christmas, happy and holy New Year. Please pray for us as we pray with you!

In Christ,

Fr. Jarosz, Pastor, Mrs. Jill Placey and Mrs. Sherry Rochford

Woman’s Choice Services

Mon, 14 Nov 2011 18:43:03 -0600

Our life centers offer free pregnancy tests, limited-ultrasound, material assistance, parenting and mothering programs, post-abortive programs and free consultations for women who are experiencing unplanned pregnancies. Woman’s Choice Services, with facilities currently located in Lombard and Crest Hill.
Offering positive choices and support to these women in need requires many volunteers to help serve these women!!!
To learn more about Woman’s Choice Services and volunteer opportunities, please contact:
Phone: (630) 655-3290 and/or e-mail Fr. Peter frpeter@ctklombard.org
Real Options, True Choices

PLEASE DON’T FORGET ABOUT JOPLIN

Mon, 14 Nov 2011 18:42:21 -0600

We have finalized our plans to head back to Joplin, MO. this month to join the efforts to help rebuild the community there after the devastating tornado this past spring. Our family was there just a couple of weeks after the tornado in June, and saw the devastation first hand. It was life changing in many ways. We have since become a family even more driven to serve others and go back to Joplin, where so much help is needed. While losing the contents of your home is a tragedy, losing your neighbors, parks, schools, cars, workplace, churches, and community, is quite another. I will tell you what the people in Joplin did not lose in that tornado, faith. We were able to talk to several families who 'lost it all' yet praised God in the storm. We were humbled by the gratitude of those we encountered and inspired by their trust and hope for the future of their city. The rebuilding process is just now beginning and many open hands and hearts are needed to help this community rise up once again. I know this is a difficult time for many and many fine charities are asking for donations, but if anyone in the community of Christ the King finds themself in a position to help, monetarily or in service, it would be a great blessing to those without in Joplin. We would be thankful to take any Home Depot, Lowes, or Visa Gift Cards down with us to give to the organizations who are working with families to build them homes. While we are down there we will be helping to build a home or homes for such families. As a family we hope to give them a camera and maybe some picture frames so that they may look forward to hanging new happy memories in their home.
Most importantly, we ask for prayers for the community of Joplin and for a safe journey for our family.

Any donations can be mailed to our house before Nov. 18. Of course if anyone feels called to head down with us and help, we would be happy to give them all the info they need!
The Kransberger Family
CTK parishioner
303 S. Brewster Ave.
Lombard, IL. 60148
630-268-9327

CARDINAL CALLS FOR GREATER CONSCIENCE PROTECTION IN HEALTH CARE REFORM ON EVE OF SUBCOMMITTEE HEARING

Mon, 14 Nov 2011 18:41:22 -0600

WASHINGTON—Congress should strengthen conscience protections for health care providers and ensure that health care reform measures do not impede religious liberty, said the U.S. bishops’ chairman of Pro-Life Activities on the eve of a hearing by the House Subcommittee on Health, “Do New Health Law Mandates Threaten Conscience Rights and Access to Care?”
In a November 1 letter to subcommittee chairman Rep. Joseph Pitts (R-Pennsylvania), Cardinal Daniel DiNardo of Galveston-Houston urged support for the Respect for Rights of Conscience Act (H.R. 1179/S. 1467) and other measures to address flaws in health care reform.
The Patient Protection and Affordable Care Act (PPACA) “excluded longstanding protections for conscience rights on abortion, by failing to apply the annual Hyde/Weldon amendment to the billions of dollars newly appropriated by the Act,” Cardinal DiNardo wrote. “And it created new open-ended mandates for ‘essential health benefits’ and ‘preventive services’ to be included in almost all private health plans, without any provision for individuals or institutions that may have a moral or religious objection to particular items or procedures.”
Cardinal DiNardo added that the preventive service mandate has been exploited by the Department of Health and Human Services (HHS) to force almost all private insurers to cover contraceptives—including some that can cause early abortions—and sterilizations. This mandate comes with a religious exemption that narrowly defines religious employers as those who employ and serve members of their own religion for the purpose of teaching religious doctrine.
“Jesus and the apostles would not be ‘religious enough’ under such a test, as they served and healed people of different religions,” wrote Cardinal DiNardo. “Catholic organizations committed to their moral and religious teaching will have no choice but to stop providing health care and other services to the needy who are not Catholic, or stop providing health coverage to their own employees. This is an intolerable dilemma, and either choice will mean reduced access to health care.”
Cardinal DiNardo said it was troubling that this reduction in care would occur merely as a result of mandated contraception. “Is the drive to maximize contraceptive coverage, even among those who do not want it, such an urgent national priority that it transcends concerns about religious liberty, our nation’s ‘First Freedom,’ as well as concerns about women’s health and about access to basic health care for men and women alike?” he asked.
He included with his letter an advertisement appearing in Politico, The Hill, Roll Call and CQ Today signed by 22 leaders of Catholic organizations objecting to the “preventive services” mandate.
David Spesia, Director
Diocese of Joliet
Respect Life Office

A Statement on Physician-Assisted Suicide

Mon, 14 Nov 2011 18:40:07 -0600

United States Conference of Catholic Bishops
To Live Each Day with Dignity:
A Statement on Physician-Assisted Suicide
To live in a manner worthy of our human dignity, and to spend our final days on this earth in peace and comfort, surrounded by loved ones—that is the hope of each of us. In particular, Christian hope sees these final days as a time to prepare for our eternal destiny.
Today, however, many people fear the dying process. They are afraid of being kept alive past life’s natural limits by burdensome medical technology. They fear experiencing intolerable pain and suffering, losing control over bodily functions, or lingering with severe dementia. They worry about being abandoned or becoming a burden on others.
Our society can be judged by how we respond to these fears. A caring community devotes more attention, not less, to members facing the most vulnerable times in their lives. When people are tempted to see their own lives as diminished in value or meaning, they most need the love and assistance of others to assure them of their inherent worth.
The healing art of medicine is an important part of this assistance. Even when a cure is not possible, medicine plays a critical role in providing “palliative care”—alleviating pain and other symptoms and meeting basic needs. Such care should combine medical skill with attention to the emotional as well as spiritual needs of those facing the end of life.
A Renewed Threat to Human Dignity
Today there is a campaign to respond to these fears and needs in a radically different way. It uses terms like “death with dignity” to describe a self-inflicted death, generally using a drug overdose prescribed by a doctor for the purpose of suicide.
This campaign to legalize doctor-prescribed suicide has been rejected by most policymakers in our society. Although Oregon passed a law in 1994 allowing physicians to prescribe deadly drugs for some patients, similar proposals were rejected by legislatures and voters in all other states for many years. The claim of a constitutional right to assisted suicide was firmly rejected in 1997 by the U.S. Supreme Court, which upheld state laws against the practice as legitimate safeguards for innocent human life and the ethical integrity of medicine.
But after fourteen years of defeats, the assisted suicide campaign advanced its agenda when Washington state passed a law like Oregon’s in 2008. The following year, Montana’s highest court suggested that physician-assisted suicide for terminally ill patients is not always against public policy. With expanded funding from wealthy donors, assisted suicide proponents have renewed their aggressive nationwide campaign through legislation, litigation, and public advertising, targeting states they see as most susceptible to their message.
If they succeed, society will undergo a radical change. Jewish and Christian moral traditions have long rejected the idea of assisting in another’s suicide. Catholic teaching views suicide as a grave offense against love of self, one that also breaks the bonds of love and solidarity with family, friends, and God (Catechism of the Catholic Church [CCC], no. 2281). To assist another’s suicide is to take part in “an injustice which can never be excused, even if it is requested” (John Paul II, Evangelium Vitae, no. 66). Most people, regardless of religious affiliation, know that suicide is a terrible tragedy, one that a compassionate society should work to prevent. They realize that allowing doctors to prescribe the means for their patients to kill themselves is a corruption of the healing art. It even violates the Hippocratic Oath that has guided physicians for millennia: “I will not give a lethal drug to anyone if I am asked, nor will I advise such a plan.”
Proponents know these facts, so they avoid terms such as “assisting suicide” and instead use euphemisms such as “aid in dying.” The organization leading this campaign has even concealed its agenda by changing its name. The Hemlock Society, whose very name reminded people of the harsh reality of death by poison, has become “Compassion and Choices.”
Plain speaking is needed to strip away this veneer and uncover what is at stake, for this agenda promotes neither free choice nor compassion.
The Illusion of Freedom
Does the drive to legalize physician-assisted suicide really enhance choices or freedom for people with serious health conditions? No, it does not, for several reasons.
First, medical professionals recognize that people who take their own lives commonly suffer from a mental illness, such as clinical depression. Suicidal desires may be triggered by very real setbacks and serious disappointments in life. However, suicidal persons become increasingly incapable of appreciating options for dealing with these problems, suffering from a kind of tunnel vision that sees relief only in death. They need help to be freed from their suicidal thoughts through counseling and support and, when necessary and helpful, medication. Because the illnesses that cause or aggravate suicidal desires are often overlooked or misdiagnosed, many civil laws provide for psychological evaluation and treatment for those who have attempted suicide. The Catholic Church, as well, recognizes that “grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture” can diminish the responsibility of people committing suicide; the Church encourages Catholics to pray for them, trusting in God’s mercy (CCC, no. 2282-3).
These statements about psychological disturbance and diminished responsibility are also true of people who attempt suicide during serious illness. Yet this is often ignored in proposals authorizing assistance in these individuals’ suicides. Many such proposals permit—but do not require—an evaluation for mental illness or depression before lethal drugs are prescribed. In
2
practice such evaluations are rare, and even a finding of mental illness or depression does not necessarily prevent prescribing the drugs. No evaluation is done at the time the drugs are actually taken.
In fact, such laws have generally taken great care to avoid real scrutiny of the process for doctor-prescribed death—or any inquiry into whose choice is served. In Oregon and Washington, for example, all reporting is done solely by the physician who prescribes lethal drugs. Once they are prescribed, the law requires no assessment of whether patients are acting freely, whether they are influenced by those who have financial or other motives for ensuring their death, or even whether others actually administer the drugs. Here the line between assisted suicide and homicide becomes blurred.
People who request death are vulnerable. They need care and protection. To offer them lethal drugs is a victory not for freedom but for the worst form of neglect. Such abandonment is especially irresponsible when society is increasingly aware of elder abuse and other forms of mistreatment and exploitation of vulnerable persons.
Second, even apparently free choices may be unduly influenced by the biases and wishes of others. Legalization proposals generally leave in place the laws against assisting most people to commit suicide, but they define a class of people whose suicides may be facilitated rather than prevented. That class typically includes people expected to live less than six months. Such predictions of a short life are notoriously unreliable. They also carry a built-in ambiguity, as some legal definitions of terminal illness include individuals who have a short time to live only if they do not receive life-supporting treatment. Thus many people with chronic illnesses or disabilities—who could live a long time if they receive basic care—may be swept up in such a definition. However wide or narrow the category may be, it defines a group of people whose death by lethal overdose is wrongly treated by the law as objectively good or acceptable, unlike the suicide of anyone else.
By rescinding legal protection for the lives of one group of people, the government implicitly communicates the message—before anyone signs a form to accept this alleged benefit—that they may be better off dead. Thus the bias of too many able-bodied people against the value of life for someone with an illness or disability is embodied in official policy.
This biased judgment is fueled by the excessively high premium our culture places on productivity and autonomy, which tends to discount the lives of those who have a disability or are dependent on others. If these persons say they want to die, others may be tempted to regard this not as a call for help but as the reasonable response to what they agree is a meaningless life. Those who choose to live may then be seen as selfish or irrational, as a needless burden on others, and even be encouraged to view themselves that way.
In short, the assisted suicide agenda promotes a narrow and distorted notion of freedom, by creating an expectation that certain people, unlike others, will be served by being helped to choose death. Many people with illnesses and disabilities who struggle against great odds for their genuine rights—the right to adequate health care and housing, opportunities for work and mobility, and so on—are deservedly suspicious when the freedom society most eagerly offers them is the “freedom” to take their lives.
Third, there is a more profound reason why the campaign for assisted suicide is a threat, not an aid, to authentic human freedom.
3
The founders of our country declared that each human being has certain inalienable rights that government must protect. It is no accident that they named life before liberty and the pursuit of happiness. Life itself is a basic human good, the condition for enjoying all other goods on this earth. Therefore the right to life is the most basic human right. Other valued rights—the right to vote, to freedom of speech, or to equal protection under law—lose their foundation if life itself can be destroyed with impunity.
As Christians we go even further: Life is our first gift from an infinitely loving Creator. It is the most fundamental element of our God-given human dignity. Moreover, by assuming and sharing our human nature, the Son of God has more fully revealed and enhanced the sacred character of each human life.
Therefore one cannot uphold human freedom and dignity by devaluing human life. A choice to take one’s life is a supreme contradiction of freedom, a choice to eliminate all choices. And a society that devalues some people’s lives, by hastening and facilitating their deaths, will ultimately lose respect for their other rights and freedoms.
Thus in countries that have used the idea of personal autonomy to justify voluntary assisted suicide and euthanasia, physicians have moved on to take the lives of adults who never asked to die, and newborn children who have no choice in the matter. They have developed their own concept of a “life not worth living” that has little to do with the choice of the patient. Leaders of the “aid in dying” movement in our country have also voiced support for ending the lives of people who never asked for death, whose lives they see as meaningless or as a costly burden on the community.
A False Compassion
The idea that assisting a suicide shows compassion and eliminates suffering is equally misguided. It eliminates the person, and results in suffering for those left behind—grieving families and friends, and other vulnerable people who may be influenced by this event to see death as an escape.
The sufferings caused by chronic or terminal illness are often severe. They cry out for our compassion, a word whose root meaning is to “suffer with” another person. True compassion alleviates suffering while maintaining solidarity with those who suffer. It does not put lethal drugs in their hands and abandon them to their suicidal impulses, or to the self-serving motives of others who may want them dead. It helps vulnerable people with their problems instead of treating them as the problem.
Taking life in the name of compassion also invites a slippery slope toward ending the lives of people with non-terminal conditions. Dutch doctors, who once limited euthanasia to terminally ill patients, now provide lethal drugs to people with chronic illnesses and disabilities, mental illness, and even melancholy. Once they convinced themselves that ending a short life can be an act of compassion, it was morbidly logical to conclude that ending a longer life may show even more compassion. Psychologically, as well, the physician who has begun to offer death as a solution for some illnesses is tempted to view it as the answer for an ever-broader range of problems.
4
This agenda actually risks adding to the suffering of seriously ill people. Their worst suffering is often not physical pain, which can be alleviated with competent medical care, but feelings of isolation and hopelessness. The realization that others—or society as a whole—may see their death as an acceptable or even desirable solution to their problems can only magnify this kind of suffering.
Even health care providers’ ability and willingness to provide palliative care such as effective pain management can be undermined by authorizing assisted suicide. Studies indicate that untreated pain among terminally ill patients may increase and development of hospice care can stagnate after assisted suicide is legalized. Government programs and private insurers may even limit support for care that could extend life, while emphasizing the “cost-effective” solution of a doctor-prescribed death. The reason for such trends is easy to understand. Why would medical professionals spend a lifetime developing the empathy and skills needed for the difficult but important task of providing optimum care, once society has authorized a “solution” for suffering patients that requires no skill at all? Once some people have become candidates for the inexpensive treatment of assisted suicide, public and private payers for health coverage also find it easy to direct life-affirming resources elsewhere.
A Better Way
There is an infinitely better way to address the needs of people with serious illnesses.
Our society should embrace what Pope John Paul II called “the way of love and true mercy”—a readiness to surround patients with love, support, and companionship, providing the assistance needed to ease their physical, emotional, and spiritual suffering. This approach must be anchored in unconditional respect for their human dignity, beginning with respect for the inherent value of their lives.
Respect for life does not demand that we attempt to prolong life by using medical treatments that are ineffective or unduly burdensome. Nor does it mean we should deprive suffering patients of needed pain medications out of a misplaced or exaggerated fear that they might have the side effect of shortening life. The risk of such an effect is extremely low when pain medication is adjusted to a patient’s level of pain, with the laudable purpose of simply addressing that pain (CCC, no. 2279). In fact, severe pain can shorten life, while effective palliative care can enhance the length as well as the quality of a person’s life. It can even alleviate the fears and problems that lead some patients to the desperation of considering suicide.
Effective palliative care also allows patients to devote their attention to the unfinished business of their lives, to arrive at a sense of peace with God, with loved ones, and with themselves. No one should dismiss this time as useless or meaningless. Learning how to face this last stage of our earthly lives is one of the most important and meaningful things each of us will do, and caregivers who help people through this process are also doing enormously important work. As Christians we believe that even suffering itself need not be meaningless—for as Pope John Paul II showed during his final illness, suffering accepted in love can bring us closer to the mystery of Christ’s sacrifice for the salvation of others.
5
Conclusion
Catholics should be leaders in the effort to defend and uphold the principle that each of us has a right to live with dignity through every day of our lives. As disciples of one who is Lord of the living, we need to be messengers of the Gospel of Life. We should join with other concerned Americans, including disability rights advocates, charitable organizations, and members of the healing professions, to stand for the dignity of people with serious illnesses and disabilities and promote life-affirming solutions for their problems and hardships. We should ensure that the families of people with chronic or terminal illness will advocate for the rights of their loved ones, and will never feel they have been left alone in caring for their needs. The claim that the “quick fix” of an overdose of drugs can substitute for these efforts is an affront to patients, caregivers and the ideals of medicine.
When we grow old or sick and we are tempted to lose heart, we should be surrounded by people who ask “How can we help?” We deserve to grow old in a society that views our cares and needs with a compassion grounded in respect, offering genuine support in our final days. The choices we make together now will decide whether this is the kind of caring society we will leave to future generations. We can help build a world in which love is stronger than death.
Where to Learn More
Website
United States Conference of Catholic Bishops (USCCB), www.usccb.org/toliveeachday. Online version of this statement in English and Spanish, with documentation on factual claims; links to Church documents, informative articles, and pastoral resources on this topic.
Vatican Documents
Pope John Paul II. Encyclical Evangelium Vitae (On the Value and Inviolability of Human Life). Washington, DC: USCCB, 1995.
Pope John Paul II. Apostolic Letter Salvifici Doloris (On the Christian Meaning of Human Suffering). Washington, DC: USCCB, 1984.
Congregation for the Doctrine of the Faith. Declaration on Euthanasia. Washington, DC: USCCB, 1980.
USCCB Statements
Administrative Committee of the United States Conference of Catholic Bishops. Statement on Euthanasia. Washington, DC: USCCB, 1991.
Articles from the Respect Life Program of the Bishops of the United States
Doerflinger, Richard M. “The Quality of Life: Who’s to Judge?” Respect Life Program, 1996. www.usccb.org/prolife/programs/rlp/96rlpdoe.shtml.
6
Doerflinger, Richard M. and Carlos F. Gomez, MD, PhD. “Killing the Pain, Not the Patient: Palliative Care vs. Assisted Suicide.” Respect Life Program, 1998. www.usccb.org/prolife/programs/rlp/98rlpdoe.shtml.
Gloth, F. Michael, III, MD. “Physician-assisted Suicide: The Wrong Approach to End of Life Care.” Respect Life Program, 2003. www.usccb.org/prolife/programs/rlp/03rlgloth.shtml.
Kalina, Kathy, RN, CRNH. “Hope for the Journey: Meaningful Support for the Terminally Ill.” Respect Life Program, 2001. www.usccb.org/prolife/programs/rlp/01kal.shtml.
Marker, Rita L., Esq. “Assisted Suicide: Death by ‘Choice’?” Respect Life Program, 2009. www.usccb.org/prolife/programs/rlp/2009/markerpamphlet.pdf.
Mindling, Rev. J. Daniel. “Pope John Paul II: Dying With Dignity.” Respect Life Program, 2005. www.usccb.org/prolife/programs/rlp/Mindling05.shtml.
Acknowledgments
Excerpts from the Catechism of the Catholic Church, second edition, copyright © 2000, Libreria Editrice Vaticana–United States Conference of Catholic Bishops, Washington, DC. Used with permission. All rights reserved.
Excerpt from Pope John Paul II, Encyclical The Gospel of Life (Evangelium Vitae), copyright © 1995, Libreria Editrice Vaticana, Vatican City. Used with permission. All rights reserved.
Copyright © 2011, United States Conference of Catholic Bishops, Washington, DC. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holder.
Issued by USCCB, June 16, 2011
7

Reflections on Life

Mon, 14 Nov 2011 18:38:17 -0600

The beginning of the Liturgical Year helps us live anew the expectation of God who took flesh in the womb of the Virgin Mary, God who makes himself little, who becomes a child; it speaks to us of the coming of a God who is close, who chose to experience human life from the very beginning in order to save it totally, in its fullness. And so the mystery of Lord’s Incarnation and the beginning of human life are closely and harmoniously connected and in tune with each other in the one saving plan of God, the Lord of the life of each and everyone.
~Pope Benedict XVI, Homily at Celebration of First Vespers of the First Sunday of Advent, Nov. 27, 2010
With regard to the embryo in the womb, science itself highlights its autonomy capable of interaction with the mother, the coordination of biological processes, the continuity of development, the growing complexity of the organism. This is not an accumulation of biological material, but a new living being, dynamic and wonderfully ordered, a new unique human being. So was Jesus in Mary’s womb, so it was for all of us in our mother’s womb.
~Pope Benedict XVI, Homily at Celebration of First Vespers of the First Sunday of Advent, Nov. 27, 2010
In the eyes of the world those who are in the last stages of life are somehow diminished in their humanity and should be eliminated. We must see them through God’s eyes and recognize that each and every person is created in his image and likeness and that we are all connected to God and to each other. We are our brother’s keeper and our sister’s helper. Cain who forgot he was his brother’s keeper ended up becoming his executioner. ‘Thou shall not kill’ is God’s law and it is written in our hearts by our Creator.
~Cardinal Seán O’Malley, Archbishop of Boston, Homily, Red Mass, Sept. 19, 2011
A culture of life, not death.... This vision our creator planted in the depth of every human person, as part of our normative law: that life is sacred; that, once God breathes it into us, it lasts forever; that to take innocent life is so inimical to a righteous society that its protection is mandated in the very middle of the ten commandments; that the more innocent and fragile the more it begs protection; that, indeed, to protect life is the most noble of vocations.
~Archbishop Timothy Dolan, Archbishop of New York, Homily at St. Patrick’s Cathedral, Oct. 3, 2010

Interfaith Thanksgiving Service 2011

Mon, 14 Nov 2011 18:35:14 -0600

The DuPage Interfaith Resource Network Thanksgiving Service will be held on Monday, November 21st at 7:30 PM in the beautiful sanctuary of St. Procopius Abbey at the corner of Maple and College in Lisle. The service features broad participation from a wide range of religions including: Protestants, Buddhists, Catholics, Jews, Moslems, Zoroastrians, Sikhs, and B'hai. We hear the prayers of other religions, sung and chanted. The service is a wonderful way to begin the week of Thanksgiving. The warmth and diversity of the worshipping congregation expresses the promise of America. We respect our differences and appreciate that which binds us together. We proclaim a common message of thanks with our words and melodies of prayer.

Why Celebrate the Sacrament of Reconciliation, Why not go directly to God, Ten Good Reasons

Mon, 14 Nov 2011 18:29:56 -0600

1. Of course, go to God in prayer. We should do so each day, reflecting upon our lives and actions. The Sacrament of Reconciliation calls for personal reflection and private prayer, too.

2. There is Scriptural support for the Church possessing the ministry of forgiveness, including:
• Matthew 16:19
• 2 Corinthians 5:18-20

3. Writings and practices from the first generations of Christianity show a clear understanding of the Church as having the key role in conveying penance and reconciling the sinner with the community of faith.

4. Reconciliation to whom? To self, God and the community. Sin is not just about me and God. The priest represents the community (that has been fractured by one’s sin) in his role as confessor.

5. Being alone in the examination of our sinfulness, we may be apt to rationalize sin away…as well as to sometimes judge ourselves too harshly.

6. The penance given in the Sacrament of Reconciliation serves as a reminder that sorrow and forgiveness needs to connect with actions that orient us to a new way of living.

7. The Sacrament of Reconciliation offers a decisive moment of forgiveness in the sacramental process.

8. Experiencing understanding and forgiveness through the priest is often powerfully healing and freeing. The priest may offer insights which can result in a more hopeful perspective going forward.

9. In the case of serious (mortal) sin, the Sacrament of Reconciliation is necessary to restore us to spiritual well-being (state of grace).

10. The Sacrament of Reconciliation conveys a grace that strengthens us for living our baptismal identity more faithfully.

Tom Quinlan
Director, Religious Education Office
Diocese of Joliet

Angels Among Us Award

Mon, 14 Nov 2011 18:29:00 -0600

The "Angels Among Us Award" of Catholic Charities, Joliet diocese was given last week, at the banquet with Bishop Siegel and Bishop Imesch, in attendance, to Fr. Peter Jarosz and the organizations of the Parish Service Commission.

The President of Catholic Charities mentioned the financial generosity of the St. Vincent Food Pantry and of the parish, the work of the Council of Catholic Women, the teens of the parish, St. Joseph Day Table, children of the religious education program and the Academy. Staff members, Fr. Peter and Sherry Rochford were recognized for the transition workshop done, for all Catholic Charities employees.

The goal of Catholic charities is to serve the poor and the needy who come, to their doors. No one is turned away, they see the face of Christ in all, young and older. Thank you to the people of Christ the King, for your prayerful support.
Let us pause for a moment to pray for all those who serve at Catholic Charities and all the families that are served.

Mission Dates

Mon, 14 Nov 2011 18:28:24 -0600

Invite from Sherry of Service commission
DIOCESE OF JOLIET 2012
SHORT-TERM MISSION DATES
University Mission to the Philippines
January 1 to 10, 2012
Philippines
January 27 to Feb 11, 2012
Sucre, Bolivia
April 14 to 28, 2012
Native American (Navajo)
June TBA
University Mission to Sucre, Bolivia
June 7 or8 to 21 or 22, 2012
SWIM High School Local Mission    (Summer Witness In Mission)
July 29 to August 4, 2012
Kenya
August 24 to Sept 8, 2012
National Disaster Recovery
Ongoing

Actual dates may vary. Please call for the latest details. 815-834-4028. New Mission Opportunities are envisioned. Please contact Sherry at the office 630. 629.1717

November 12 HOLY HOUR

Thu, 20 Oct 2011 16:33:17 -0500

JESUS IS WITH US
COME JOIN US AT THE NOVEMBER 12th 7:00 P.M.
CHRIST THE KING HOLY HOUR

In Calcutta, on August 12, 1993, Blessed Mother Teresa stated, “People ask me: ‘What will convert America and save the world?’ My answer is prayer. What we need is for every Parish to come before Jesus in the Blessed Sacrament in holy hours of prayer.”

Follow Blessed Mother Teresa’s spiritual guidance and join your friends in Christ by attending the next Holy Hour adorned with music, prayer, and Benediction. In these uncertain times, together let us pray for the conversion of America and the salvation of our world.

Mark the following, place, date, and time on your calendar today!

WHERE: Christ the King Church

WHEN: Saturday, November 12th, 2011

7:00 P.M.

Our Lord is awaiting your visit!

Youth Retreat at Sacred Heart Parish

Thu, 20 Oct 2011 16:31:10 -0500

The YOUTH 2000 Retreat will be held Friday, November 18, Saturday, November 19, and Sunday, November 20, 2011 at Sacred Heart Parish in Lombard, IL. All youth and young adults, ages 13- 30 are invited. If you have any questions after reading the following information, please call (630) 932-7807.

CLICK HERE FOR THE 2 YOUTH 2000 Flier SH 2011.pdf

When Should You Put Up Your Christmas Tree?

Thu, 20 Oct 2011 16:26:01 -0500

By Scott P. Richert, About.com Guide
Question: When Should You Put Up Your Christmas Tree?
Every year, it seems that Christmas decorations start appearing a little bit earlier, and stores are now starting to play Christmas music even before Thanksgiving. Many people even decorate their Christmas tree the weekend after Thanksgiving. But is there a proper time to put up your Christmas tree?
Answer: Traditionally, Catholics did not put up their Christmas trees until after noon on Christmas Eve. The same is true of all Christmas decorations. The purpose of the tree and the decorations is to celebrate the feast of Christmas; by putting them up early, we anticipate the feast, and Christmas loses some of its sense of joyfulness when it finally does arrive.
Most Christians today spend the entire Advent season celebrating Christmas rather than preparing for it. It's natural, at this time of year, to want to enjoy the pleasures of hearth and home, and the greenery of the tree and the colors of the decorations add to that enjoyment. But we can get some of that, while still preserving the Advent season, by taking part in Advent activities and devotions, such as the Advent wreath and Advent calendars.
Of course, if you wait until Christmas Eve to purchase your Christmas tree, you might end up with a sad, spindly looking stick like the one that Charlie Brown brings to the Christmas pageant in A Charlie Brown Christmas. (On the other hand, you might also get your tree at a very low price, or even free!) But holding off on purchasing a tree until Gaudete Sunday, and then decorating it as late as possible, is a reasonable compromise.
Even if circumstances make it necessary to put up the Christmas tree earlier in Advent, we can still maintain some sense of the Advent season by not lighting the lights until Christmas Eve, or by putting out our most precious decorations (and perhaps the star for the top of the tree) only on Christmas Eve. Such practices increase the sense of expectation, especially among young children, and make Christmas Day all the more joyful.
©2011 About.com. All rights reserved.
.

Prayer to Saint Michael the Archangel

Thu, 20 Oct 2011 16:19:03 -0500

By Pope Leo XIII
This prayer to Saint Michael the Archangel, originally composed in Latin, was written by Pope Leo XIII in 1886. Between then and 1965, it was recited after every Low Mass at Pope Leo's order.
In recent years, a number of parishes have begun reciting the prayer once more, and many individual Catholics have kept the practice up. Both Pope John Paul II and Pope Benedict XVI have urged the faithful to pray it daily, and especially after weekday Mass.
Prayer to Saint Michael the Archangel
Saint Michael the Archangel, defend us in battle, be our protection against the wickedness and snares of the devil. May God rebuke him we humbly pray; and do thou, O Prince of the Heavenly host, by the power of God, cast into hell Satan and all evil spirits who wander through the world seeking the ruin of souls. Amen.

News for our academy families and updates for the parish community

Thu, 20 Oct 2011 16:17:40 -0500

·         Now that autumn weather is upon us, please make sure your child has a jacket, sneakers, sweatshirt, etc. every day. Please include pants or sweats in your child’s extra change of clothes now that weather is getting cooler.
·         Please make sure you child has a plastic spoon/fork for snack and/or lunch. We are out of these items and cannot supply them.
·         Thank you for making sure that your child uses the restroom and washes hands before entering the classroom – it really helps our morning routine and keeps us healthy! Speaking of healthy, thank you for keeping your children home ill. We appreciate not spreading the germs that can make others sick! Please call the school office by 9 A.M. if your child is unable to attend school to let us know. This way we won’t bother you with a phone call.
·         Our Winter Wonderland event is just around the corner! First and foremost, we need you to turn in your commitment letter so we know what you will contribute to the event as soon as possible. Second, we need parents’ and parishioners to help, so please sign up and share your time and talent! Sign-up sheets will be posted on the table in the foyer! We need help on Nov. 5th & 6th selling raffle tickets, making baskets, decorating, help in the kitchen the day of event, and crowd schmoozing the day of the event! Finally, we need you to bring family, friends and neighbors to this event! The more people that attend the more profit we make to keep our budget balanced! Over 200 people attend every year! There is no charge! We provide hospitality and hopefully people will see something that they would like to bid on or buy a raffle ticket. Check your mailbox/folder for some exciting news regarding this event!
·         Our students have shown a great effort in praying and making the sign of the cross! Please make sure that your child attends Mass or church services every Sunday! I know that in the Catholic faith, many churches will now implement the New Roman Missal.

Our Pastor, Fr. Peter stopped by our pre school and kindergarten classes to pray and teach our children. Thank you to our benefactors of the Academy. The financial gift that is given assists those families struggling, with tuition and it also allows us, to maintain the work and programs of the Academy. We want to do whatever we can for our children. There is open enrollment, please call the office for an appointment. Mrs. Placey and I want to thank St. Vincent De Paul pantry team for snacks given to the children , when they drop off food, for the pantry. Thank you all the parishioners who support the Academy and Catholic education.

Jill Placey, Director   Fr. Peter Jarosz, Administrator

OCT 23 WORLD MISSION SUNDAY - 2011

Thu, 20 Oct 2011 16:15:12 -0500

Introduction: Over one billion Catholics all over the world observe today as the 85th World Mission Sunday. This annual observance was instituted 85 years ago in 1926 by a papal decree issued by Pope Pius XI. Every year since then, the universal Church has dedicated the month of October to reflection on and prayer for the missions. On Mission Sunday, Catholics gather to celebrate the Eucharist and to contribute to a collection for the work of evangelization around the world. This annual celebration gives us a chance to reflect on the importance of mission work for the life of the Church. It reminds us that we are one with the Church around the world and that we are all committed to carrying on the mission of Christ, however different our situations may be. The greatest missionary challenge that we face at home is a secular and consumerist society for which God is not important, moral values are relative and institutional religions are unnecessary.
The Holy Fathers’ Mission Sunday messages: In his 2010 message, the Pope focused on showing how faith in Christ must lead Christians to build strong faith communities, which become signs for the world that it is possible for people of different races and cultures to live and thrive together: “Every Catholic has an obligation to participate in the church’s missionary outreach in their own families and communities and by supporting foreign missions.” In his message for the 85th World Mission Sunday of 2011, Pope Benedict XVI reminds us that the work of evangelization “involves everyone, everything, always.” He underlines that the Church “is missionary by her very nature,” and that the work of spreading the Gospel is the “joint responsibility of all.” “We cannot rest easy in the thought that, after two thousand years, there are people who still do not know Christ, who have not yet heard His message of salvation.” Moreover, it is disturbing that many people, “having received the Gospel announcement, have forgotten or abandoned it and no longer identify themselves in the Church.” He also observes that the work of evangelization should include careful attention to the human needs of one’s neighbors, and, thus, mission work cannot “overlook questions associated with human development, justice, and liberation from all forms of oppression.”
All missionary efforts also require financial support because the love of God can often be explained to the poor only by providing them with food and a means of livelihood. The sick can experience the healing power of Jesus only through the dedicated service of doctors, nurses, and health care workers. Hospitals and nursing homes require funding. In other words, our donations on World Mission Sunday help to support churches, hospitals, schools and vocations in countries where the Church is new, young or poor. The use of expensive modern media of communication is often needed to bring Christ’s message of love and liberation more effectively to non-Christians in the modern world.
Hence, on this Mission Sunday, let us learn to appreciate our missionary obligation and support the Church’s missionary activities by leading transparent Christian lives, by fervent prayers, and by generous donations. Pope Benedict XVI concludes his 2006 Mission Sunday message thus: “May the Virgin Mary, who collaborated actively in the beginning of the Church's mission with her presence beneath the Cross and her prayers in the Upper Room, sustain their action and help believers in Christ to be ever more capable of true love, so that they become sources of living water in a spiritually thirsting world.”

Abortion and Mental Health

Thu, 15 Sep 2011 17:10:04 -0500

Is There Sufficient Evidence to Support a Link?

By E. Christian Brugger

WASHINGTON, D.C., SEPT. 14, 2011 (Zenit.org).- Does induced abortion increase a woman's risk of mental health problems? The question has been asked continually over the past several decades with dozens of studies indicating a positive correlation [1], but a few well-publicized studies are arriving at the opposite conclusion.

An example of the latter is a widely quoted report in 2008 by the American Psychological Association Task Force on Mental Health and Abortion. The report confidently concludes that there is no evidence sufficient to support the claim of a positive link between a woman's abortion and increased mental distress. Abortion advocacy groups eagerly jumped on the report to announce that abortion posed no threat at all to a woman's mental health.

The APA report comes under harsh methodological scrutiny in the September issue of the British Journal of Psychiatry (BJPsych) in a study by Priscilla K. Coleman, professor of human development and family studies at Bowling Green State University in Ohio. Coleman claims that the 2008 report, which alleges to collect and analyze all relevant empirical research after 1989, employs inadequate criteria to select which studies to incorporate and which to exclude from its analysis: it ends including the results of numerous weaker studies and unjustifiably eliminating dozens of methodologically sophisticated international studies.

Coleman performs her own comprehensive meta-analysis of research published between 1995-2009: the largest quantitative estimate of mental health risks associated with abortion available in the world literature. She carefully analyzes 22 peer-reviewed studies (15 from the U.S. and 7 from other countries) covering an enormous sample size of 877,181 participants, of whom 163,831 had undergone an induced abortion. Coleman selects for five mental health outcome variables: anxiety, depression, alcohol use, marijuana use and suicidal behavior. She concludes that overall the experience of abortion led to a staggering 81% increased risk of mental health problems across all the variables. The observed effects were strongest when women who had an abortion were compared with women who chose to carry to term. She notes that this is consistent with scientific data demonstrating that delivering a baby actually lowers the risk of mental health problems -- that it has protective effects on wo
men's mental health (e.g., suicide rates are half for women associated with birth than in the general population).

Critics of Coleman's analysis will no doubt ask: What about the recent Danish study? referring to an article published by a Danish research team in January 2011 in the New England Journal of Medicine (after Coleman's final revisions had been submitted to the BJPsych). Using data recorded by the Danish government, the study compares the number of first-time psychiatric visits (for any type of mental disorder) of women before and after abortion. It concludes that since there is no statistically significant difference in the before-and-after numbers, abortion does not increase a woman's risk of psychiatric disorder (but, the study claims, carrying a pregnancy to term does!, prompting the Huffington Post to publish the headline, Abortion Doesn't Increase Mental Health Risk, But Having A Baby Does).

Four issues

When the Danish study was released, Coleman published a reply, which LifeSiteNews picked up on Jan. 27, 2011. She argues that four major problems compromise the reliability of its conclusion.

First, numerous studies illustrate that women who are pregnant and actively contemplating abortion face very high levels of stress; and many are in abusive relationships. Consequently, they are likely to have first-time psychiatric visits before their abortion, but nevertheless directly related to their abortion decisions. The Danish researchers, however, take the numbers of pre-abortion psychiatric visits to be the result of factors other than abortion (since they occur before the women have their abortions). And they tendentiously conclude that if the women are suffering from distress caused by factors other than abortion before their abortion, then their post-abortion problems must be related to those same factors. In other words, the abortion must not be the cause of their mental distress.

Second, the Danish study does not control for relevant third variables such as pregnancy wantedness, coercion by others to abort, marital status, income, education, exposure to violence and other traumas, etc. But failure to account for just one of these variables has resulted in multiple other studies being rejected for publication. This study accounts for none of them, yet was accepted for publication by the prestigious New England Journal of Medicine.

Third, the study includes no women with psychiatric histories prior to nine months before their abortion -- only the healthiest of women are included. But women who have longer-standing histories of mental health problems are most likely to be affected by an abortion. Moreover, women who have had repeated abortions are also excluded, another pool who are likely to suffer problems after their procedures.

Finally, the study only follows the women for 12 months after their abortion. But there is considerable evidence showing that mental health issues arising from abortion do not manifest themselves sometimes for several years.

Coleman asserts that if the study had included all women who underwent an abortion, compared with all who bring their pregnancy to term, and then compared all the number of psychiatric visits of both groups before and after abortion, and controlled for the relevant third variables noted above, then the data could be trustworthy. As it is, the study's conclusions lack statistical integrity.

At the outset of her BJPsych article Coleman admonishes her fellow researchers in the explosive field of abortion and mental health to keep the bar high in their standards of research. Scholars, she says, working in this highly politicized area must be rigorous in applying scientifically based evaluation standards in a systematic, unbiased manner when synthesizing and critiquing research findings. If they do not, they open themselves up to accusations of shifting standards based on conclusions aligned with a particular viewpoint. Indeed. She notes, in addition, that biased research may result in hurting women.

NOTE

[1] See, for example, J.M. Thorp Jr., et al. Long-term physical and psychological health consequences of induced abortion: review of the evidence, Obstet Gynecol Surv. , vol. 58, no. 1 (Jan. 2003), 67-79.

* * *

E. Christian Brugger is a Senior Fellow and director of the Fellows Program at the Culture of Life Foundation; and the J. Francis Cardinal Stafford Chair of Moral Theology at St. John Vianney Theological Seminary in Denver, Colorado.

Protecting Gods Children and Informing Us Who Care for our Children

Thu, 15 Sep 2011 17:09:03 -0500

Protecting Gods Children and Informing Us Who Care for our Children

In response to the deep commitment of the Catholic Church to create a safe environment for children, youth and adults, the educational program entitled Protecting God’s Children was created. The Diocese of Joliet mandated this program for all of their schools and parishes. This policy is designed to ensure appropriate responses of allegations of sexual abuse of minors by clergy, employees and volunteers.

The Virtus education program, Protecting God’s Children, is the primary means of educating clergy, employees and volunteers. It includes information about child sexual abuse, its identifying signs, controlling access to children, appropriate boundaries in relationships, reporting sexual abuse and the effects of abuse on its victims. It also teaches adults to recognize signs at home, school, parish and in the neighborhood. This program helps us to help the children know that they are loved and respected as human beings—children of God.

Prior to beginning service, as either an employee of the Diocese of Joliet or a volunteer or organization in any capacity within the school or parish, proof of attendance at a Virtus Protecting God’s Children program is required and background check. This information is kept on file at the rectory. Once a year the diocesan Bishop delegates the Dean, to check all folders of all the staff, volunteers and parish organizations. Dean then reports back to Bishop. The Bishop then sends Pastor a letter of approval that all paperwork is up to date and that all volunteers, staff and organizations have completed the mandated requirement.

Until a certificate of completion has been recorded by both the Academy and the Parish Rectory, anyone wishing to be employed, to volunteer or be a part of an organization, that uses diocesan facility at Christ the King Early Learning Academy, Parish Life Center and East Room.

Please contact the parish office for information on how to register to attend the program. Any questions or clarifications call the Bishops secretary, Doug Delaney or the Chancellor, Sister Judith ( 815)722.6606 . The staff at Christ the King are very grateful for those who have attended and gone through all the requirements.

Fr. Peter P. Jarosz, Pastor

SAVE LIVES THIS FALL!

Thu, 15 Sep 2011 17:07:36 -0500

40 Days for Life
September 28 – November 6

Be a part of the worldwide pro-life campaign that has had miraculous results:

• 4313 lives have been spared from abortion over the last 4 years.
• 53 abortion workers have quit their jobs and walked away from abortion.
• 14 abortion facilities have completely shut down following campaigns.

Be intentional and turn your pro-life belief into ACTION!

1. Pray - Unite your voice with others around the world for 40 days of daily prayer.
2. Fast - Fasting is a form of physical prayer. During these 40 days, make a commitment to fast from a certain food, TV, alcohol, or anything else, as a sign of your support for the unborn.
3. Stand Vigil – Join a peaceful prayer vigil at 1700 75th St, Downers Grove any day from 6:00 am – 6:00 pm 24 hours a day, for all 40 days. Bring your rosary.
4.
Your prayerful presence can be the sign from God that makes a difference between life and death.

For more information and to sign up for the vigil:
See www.40DaysForLife.com. Click on the Downers Grove

Stand in prayer at the abortion clinic in Downers Grove or the clinic on Roosevelt Rd, Glen Ellyn - Wednesdays and Saturdays 9am-10am

For more information contact Fr. Peter Jarosz, Woman’s Choice Services
frpeter@ctklombard.org

Urgent Action Alert

Thu, 15 Sep 2011 17:05:06 -0500

To: Friends and Defenders of Human Dignity,

From: David Spesia, Diocese of Joliet Life Office

Re: Urgent Action Alert

I write to call attention to an Urgent Action Alert which will have a direct impact on freedom of conscience and respect for human dignity in our country.

As you may already know, the U.S. Bishops Conference and the Catholic Conference of Illinois are mounting a campaign to oppose the Department of Health and Human Services' "Interim Final Rules on Preventative Services." The HHS rules include two highly objectionable provisions: (1) a mandate on all private health care plans to cover prescription contraceptives--including abortifacient drugs; and (2) an incredibly narrow definition of "religious employer" for exemption from the mandate.

Attached please find a letter from the Bishops of Illinois on this topic, as well as "talking points" that you could use in composing your own letter to HHS. Public comments on these rules may be submitted until September 30, 2011, and I encourage you to email or write at your earliest convenience. For more information about writing the Department of Health and Human Services, please see: http://www.usccb.org/about/pro-life-activities/preventive-services-backgrounder.cfm.

I also invite you to read the memo below from the USCCB's Pro-Life Secretariat, which includes a link to their urgent memorandum and a nationwide bulletin Insert. As you will see in this note, it is up to us to mobilize the response to this very real risk to religious liberty.

Thank you for giving this your prayerful consideration and your heartfelt attention.

In Christ,

David Spesia

From: USCCB Pro-Life Secretariat [prolife@usccb.org] Sent: Friday, September 09, 2011 1:09 PM To: David Spesia Subject: Urgent USCCB Memorandum and Nationwide Bulletin Insert responding to the HHS Contraceptive Mandate

Date:    September 9, 2011

To:        Diocesan Pro-Life Directors
             State Catholic Conference Directors

From:    Tom Grenchik

Re:        USCCB Memorandum and Nationwide Bulletin Insert responding to the HHS Contraceptive Mandate


Dear Directors:
Patterned on our earlier efforts during the health care reform debate, attached is an Urgent USCCB Memorandum introducing another Nationwide Bulletin Insert. We recognize that there is not enough time to get these materials out for parish use this weekend, but please concentrate your efforts for parish distribution on the weekends of September 17/18 and 24/25. The deadline for comments is September 30. Please also distribute widely to other Catholic organizations and allies.
Please collaborate in this outreach with your diocesan colleagues in social justice and communications, who will also be receiving a similar communication from their respective counterparts here at the USCCB. These materials are not being sent directly to parishes/pastors from here. We must rely on your diocesan and state networks to get these materials to pastors/parishes.
Please know that you can copy text right from these files (as if they were a Word document).
Also, the webpage noted in both attachments, has many helpful resources. We will soon be providing these same resources in Spanish.
Thanks for your urgent response, and for your prayers for this effort.

God bless you!
Tom Grenchik

USCCB Pro-Life Secretariat

18 Ordained to the Diaconate

Thu, 15 Sep 2011 17:04:12 -0500

Christ the King Parish
and the Whole Joliet Diocese Welcomes
18 men to the Office of the Permanent Diaconate

Congratulations to the Diaconate Formation Class of 2011, who were ordained to the Order of Deacon by Bishop Conlon on Saturday, August 27th. Please join us in congratulating the following new deacons and their wives:

Deacon Michael (Elise) Crowell Ss Peter & Paul, Naperville
Deacon George (Jackie) Goes St. Jude, New Lenox
Deacon Carl Gregorich St. Joan of Arc, Lisle
Deacon Alex (Marie) Grozik Mary Queen of Heaven, Elmhurst
Deacon Nabil (Cookie) Halaby St. Mary, Mokena
Deacon Jerry (Deanna) Heitschmidt St. Patrick, Yorkville
Deacon Don (Susan) Higgins St. Anthony, Frankfort
Deacon Jim (Ginny) Kelly St. Paul the Apostle, Peotone
Deacon Darrell (Kathy) Kelsey St. Patrick, Joliet
Deacon Mark (Ann) Leonardelli St. Raphael, Naperville
Deacon Chris (Eileen) McCaffrey St. Bernard, Homer Glen
Deacon Sean (Ann) McGreal St. Philip, Addison
Deacon Ed Ptacek Our Lady of Mercy, Aurora
Deacon Victor (Beth) Puscas St. Mary Immaculate, Plainfield
Deacon Anthony (Ann) Schlott St. Anthony, Frankfort
Deacon Matt Tretina St. Alexander, Villa Park
Deacon Joe (Deborah) Verdico Ss Peter & Paul, Naperville
Deacon Doug (Tracy) Wells St. Mary, Plano

No More Death

Thu, 15 Sep 2011 17:03:40 -0500

Please share! Thanks for all you do, to promote Life.
Fr. Peter Jarosz, Woman’s Choice Services, Lombard Corporate Office  “Dear friends, by seeking holiness and using the gifts God has given us to accomplish his will in our lives, we are contributing mightily to that kingdom we all long for, where there will be no more crying or pain or death. Certainly no abortion. No euthanasia. No assisted suicide. No deep freezing of embryos as though they were merchandise. And no destruction of human life in the name of science.” --Cardinal Justin Rigali, National Prayer Vigil for Life Opening Mass January 21, 2008   People, indeed, can convert. God himself asks us to believe that through today’s readings. The son who first said no can later say yes (Gospel); the wicked one can turn from his wickedness and still find life (First reading). This proves true in the pro-life effort; in fact, the flow of conversions is in the direction of life, not death. Norma McCorvey, the former “Jane Roe” and plaintiff (and winner) of the Supreme Court’s 1973 Roe v. Wade decision legalizing abortion, is now a pro-life Catholic who works full-time to end abortion. The same is true of Dr. Bernard Nathanson, one of the chief engineers of the abortion rights movement. And there are so many others that an international society of ex-abortionists has been formed, called the “Society of Centurions.”  But even more common is the testimony “I Regret My Abortion” from the women of the Silent No More Awareness Campaign, the largest mobilization in history of those who have had abortions and now speak out against it. “I Regret Lost Fatherhood” is the message that the men of the campaign offer, as they grieve the children they lost to abortion. The Church is called by today’s readings to welcome these individuals back, and to learn from their experience.  The longer form of the second reading suggests the pro-life theme that we shared for the Feast of the Exaltation of the Cross (September 14), and we repeat that reflection below.  “Pro-choice” is an exaltation of self; the cross is the denial of self. “Pro-choice” is the assertion of oneself; the cross is the emptying of oneself. “Pro-choice” says we can lift ourselves up; the cross says that we are obedient and that God lifts us up.  The war between the culture of life and the culture of death did not begin after Roe v. Wade, although it did enter a new chapter at that point. It is a cosmic struggle, with its origins at the dawn of human history and, in fact, in the history of the angels. In Revelation 12:7 we read, "War broke out in heaven." War is a terrible thing on earth. What must it mean that war broke out in heaven? This war involved some angels who rebelled against God and became devils. What was it that caused an angel to become a devil? What was the Devil's mistake?  In Isaiah 14, we read a rebuke to the King of Babylon. The passage also has a deeper spiritual meaning and is a glimpse into the thinking of the evil one. It reads, "How you have fallen from the heavens, Oh Lucifer! ... You said in your heart: 'I will scale the heavens; above the stars of God I will set up my throne ... I will ascend above the tops of the clouds; I will be like the Most High!"' (Is. 14:12-14).  There is the Devil's mistake. He thought that he could be God! This is why the angels who fought him in heaven were led by one named Michael, which means, "Who is like God?"  Michael and his angels won, but the war did not end there. Satan and his legion "were cast down to the earth" (Rev. 12:9), and our troubles began.  The solution to the thinking of the evil one is the thinking of the Holy One. As Isaiah lifted the veil to show us the mind of Lucifer, so St. Paul in today’s second reading lifts the veil to show us the mind of Christ: "Though he was in the form of God, Jesus did not deem equality with God something to be grasped at. Rather he emptied himself, taking the form of a slave. It was thus that he humbled himself, obediently accepting even death, death on a cross. Therefore God highly exalted him" (Phil. 2:6-9).  This attitude, which St. Paul says must be ours, counteracts the attitude that we exalt ourselves by our own choices. Rather, our exaltation, our freedom, and our fulfillment come from a humble acceptance of and obedience to a truth that we did not create. The tree of the knowledge of good and evil marks the limit of our choices. True freedom is the power to choose what is right, and to love as Christ did, by embracing the cross and giving ourselves away for the good of the other person.  Priests for Life

Somalia famine worst in 17 years

Thu, 15 Sep 2011 17:03:19 -0500

Somalia's famine has spread. According to new assessments the UN is reporting that as many as four million people are in danger and the crisis is worsening. The region of Bay in central Somalia is the latest area to experience famine conditions.
 
(Catholic Online) - It's already the worst famine in Somalia in 17 years and it's adding untold misery to people already beset by corruption, strife, Islamic fundamentalism, terrorism, and piracy. In a sobering statement, Mark Bowden, the UN's humanitarian coordinator for Somalia said, "We can't underestimate the scale of the crisis."
 National population: 9.9 million  At risk population: 4 million  At immediate risk of death: 750,000 Death toll: "Tens of thousands." Number of malnourished children: 640,000 Number of children under 5 deceased: > 29,000 Displaced by conflict, famine: > 1.5 million   The UN is trying to keep up with the increasing demands of the hungry and dying population, but a lack of supply, exacerbated by corruption and conflict, means thousands, possibly hundreds of thousands, may go without life-saving food, water, or medicine.   Although the UN is currently handing out 100,000 hot meals per day as part of the UN World Food Program, it isn't enough. And with other crises such as the lack of food and water in Tripoli, and a general decrease in world attention and fund-raising means that they may not be able to keep up with accelerating demand in Somalia.  The unknown crisis  Islamic warlords in the southern part of the country are refusing to allow aid workers into regions that aid workers believe to be the epicenter of the famine. This means thousands of people are starving without any hope of aid because warlords are simply refusing it.   Many people become refugees and those that can escape make their way to the already overcrowded camps in Mogadishu, or across the border into Kenya. Those who are fortunate enough to survive the famine may eventually find themselves stuck in the camps for several years to come.   It is hoped that the arrival of the wet season in October will provide some relief for the region. If it does not, millions could perish before the famine ends.   Of those millions, the majority will be children.   2011, Catholic Online. Distributed by NEWS CONSORTIUM.

The Anniversary of 9/11, How do Christian Stewards Respond?

Thu, 15 Sep 2011 17:02:36 -0500

When we celebrate the Eucharist together on Sunday, September 11, 2011, we will already have been surrounded by vivid reminders of the tenth anniversary of the 9/11 attacks in the United States. How should Christian stewards commemorate this anniversary?
Catholics embrace a diversity of thought regarding armed conflict and war on terrorism, ranging from variations of the just war tradition to varying degrees of . They hold a deep appreciation of our uniformed men and women who serve at home and abroad.
On a darker note, after ten years, armed conflict has not yielded the intended results. Thousands of U.S. service personnel have died or been injured. American ideals have become too readily compromised. There is political disunity. Pre-emptive wars are now considered morally acceptable. And there exists a moral numbness to the killing of innocents who live in Afghanistan, Pakistan and Iraq.
As we gather around the Lord’s Table on September 11, we will hear sobering expressions during the proclamation of the Word of God: Could anyone nourish anger against another and expect healing from the Lord? And, I say to you, you must forgive not seven times but seventy-seven times. Jesus, the prophet Sirach, and Saint Paul taught us how not only to overcome evil, but to redeem it.
Christian stewards, as active instruments of God’s mercy, understand the redemptive quality of living the Gospel. Indeed, Christian stewards understand that the cessation of violence and armed conflict can only be realized when God’s peace and justice are pursued for the entire human family.
The anniversary of 9/11 and the October 6 invasion of Afghanistan offer an opportunity to re-think how Christian stewards respond to violence and conflict. This response begins with prayer: prayer for the victims and their families; for the innocents who continued to suffer and die long after 9/11; for peace in the world; even for those we consider our enemies.
Christian stewards do not stand idly by, helpless or disengaged. They open their hearts to conversion and draw closer to those who suffer. They seek ways to diffuse violence and conflict. They seek to understand those with whom they disagree. They encourage leaders to act with prudence and compassion. Christian stewards remember those who have been lost and memorialize this day by re-committing their lives to following in the footsteps of Jesus to make the world a better place.
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International Catholic Stewardship Council
Education and Services Committee e-Bulletin • September 2011