Lenten Offerings for the Catholic Communities of North Central Kansas

Ash Wednesday Masses:

OLPH Concordia: 7:00am; 12:05pm; and 7:00pm
St. Edward's Belleville: 7:00am; and 6:30pm

Stations of the Cross

OLPH Concordia: Every Friday of Lent 7:00pm (Good Friday will be at 12:05pm)
St. Edward's Belleville: Every Friday of Lent 7:00pm (no Stations on Good Friday)


OLPH Concordia:

  • Saturdays 2:00-3:00pm
  • Sundays 8:15-8:45am
  • Tuesdays 5:00-6:00pm
  • Wednesdays-Fridays 6:30-6:45am
  • February 16 & March 23 Following Stations of the Cross


St. Edward's Belleville:

  • Before Daily Mass
  • During Friday Stations of the Cross
  • Sundays 10:30-10:45am


Communal Penance Services:

  • OLPH Concordia February 25 at 5:00pm
  • St. Edward's Belleville March 11 at 3:00pm
  • St. John's Clyde March 11 at 5:00pm


Fish Fry Fridays

OLPH Concordia: Every Friday 5:30-7:00pm (no Fish Fry on Good Friday)
St. Edward's Belleville: February 23 and March 9

Thank You!

As the New Year rolls in and we all settle into “ordinary time”, your Pastoral Council would like to take this opportunity to reflect on the past year.  We had great success in several parish activities.  Our thanks goes out to all organizers, volunteers and participants of the Mother Daughter Tea, Our Lady of Perpetual Help Bazaar, the Gun Raffle, and Mardi Gras.


We are blessed with a giving faith community. We extend our thanks to the people that keep our sidewalks cleared in the winter months, the people that donated their time and expertise to make our Mission Statement visible in our Parish Hall and in each classroom. The people that donated the television in the connecting link allowing greater communication and visibility of parish activities and events. The volunteers that clean our church weekly, the people that decorate our altar, the individuals that deliver Holy Communion to our homebound parishioners.  Ushers, greeters, servers, musicians, lectors, Eucharistic ministers, and cantors all contribute to our weekly worship. The individuals that have volunteered to teach CCD classes, provide childcare on Wednesday nights, and help students cross the streets safely are providing our Parish its future. High school youth that participate in OLPH events as well as March for Life, Steubenville Conferences, Prayer and Action are setting examples and influencing our parish. The parents and parishioners that assist with the fundraising activities, volunteer to sponsor sleepovers, paint, clean and cook to prepare meals for a variety of functions deserve our thanks. There is so much that goes on behind the scenes that makes our parish special. We want to thank you ALL!


We would also like to extend our thanks to the countless hours Father Metz and his staff extend to the success of our parish.  Everyone is busy and has to fit numerous tasks into each day. We appreciate the time and energy given our Parish Mission. We want you ALL to know that what you do is noticed, acknowledged, and appreciated. Thank you.


Your Pastoral Council

Paul VI, Prophet


This coming July, we will mark the 50th anniversary of Pope Paul VI’s deeply controversial encyclical letter Humanae vitaeI won’t bore you with the details of the innumerable battles, disagreements, and ecclesial crises that followed upon this text. Suffice it to say that this short, pithily argued letter became a watershed in the post-conciliar Catholic Church and one of the most significant points of contention between liberals and conservatives. Its fundamental contention is that the moral integrity of the sexual act is a function of the coming together of its “procreative and unitive” dimensions. That is to say, sexual intercourse is ethically upright only in the measure that it is expressive of love between married partners and remains open to the conception of a child. When, through a conscious choice, the partners introduce an artificial block to procreation—when, in a word, they separate the unitive and procreative finalities of the sexual act—they do something which is contrary to God’s will.

Again, within the context of this brief article I won’t detail the arguments for and against this position. But I would like to draw particular attention to a remarkable passage in Humanae vitae, namely section 17, in which Paul VI plays the prophet and lays out, clearly and succinctly, what he foresees as consequences of turning away from the Church’s classic teaching on sex. Though he is convinced that artificial contraception is morally bad in itself, he’s also persuaded that it would, in the long run, adversely affect general societal attitudes regarding sex. Here is a first observation: “Let them consider how easily this course of action could open wide the way for marital infidelity and a general lowering of moral standards. Not much experience is needed to be fully aware of human weakness and to understand that human beings—and especially the young, who are so exposed to temptation—need incentives to keep the moral law, and it is an evil thing to make it easy for them to break that law.” Does anyone doubt that, in the last fifty years, we have seen a profound attenuation of marital fidelity? Could anyone possibly contest that the last half century has witnessed a significant breakdown of the institution of marriage? Is anyone so blind as not to see that during the last five decades “a lowering of moral standards” has taken place? To be sure, there are multiple causes of these declines, and certainly not all the blame can be ascribed to artificial contraception. However, Paul VI was intuiting something of great moment, namely, that once we commenced to redefine the nature of the sexual act, we placed ourselves on a very steep and slippery slope toward a complete voluntarism, whereby we utterly determine the meaning of sexuality, of marriage, and even of gender. And the rapid rise in pornography use, the sexual exploitation of children, and human trafficking are functions of this same arbitrariness. What was only vaguely envisioned and feared fifty years ago is now accepted more or less as a matter of course.

In that same section, Paul VI continues to prophesy: “Another effect that gives cause for alarm is that a man who grows accustomed to the use of contraceptive methods may forget the reverence due to a woman, and, disregarding her physical and emotional equilibrium, reduce her to being a mere instrument for the satisfaction of his own desires, no longer considering her as his partner whom he should surround with care and affection.” In the post-Weinstein era, we hear practically every day of another celebrity who has treated women with disrespect, turning them indeed into objects for his own use and manipulation. The entire society is rightly outraged at this behavior, but precious few cultural commentators have noted the link between this kind of objectification and the conscious disassociation of the twin ends of the sexual act. When we are permitted casually to separate love from procreation—or as one analyst had it, to sever the link between sex and diapers—we place ourselves on a short road to reducing sexual intercourse to a form of self-indulgent recreation.

Section 17 of Humanae vitae concludes with a startling act of prescience regarding the political implications of countenancing artificial contraception: “Finally, careful consideration should be given to the danger of this power passing into the hands of those public authorities who care little for the precepts of the moral law. Who will blame a government which in its attempt to resolve the problems affecting an entire country resorts to the same measures as are regarded as lawful by married people in the solution of a particular family difficulty? Who will prevent public authorities from favoring those contraceptive methods which they consider more effective? Should they regard this as necessary, they may even impose their use on everyone.” What might have seemed exaggerated, perhaps even slightly paranoid, in 1968 is now a commonplace. The HHS Mandate, which would require even Catholic institutions to provide insurance coverage for contraception and abortifacients, has been so aggressively pursued that even the Little Sisters of the Poor found themselves battling for their rights in court. Pope Francis, an ardent admirer of Paul VI, has picked up on this theme, bemoaning the “ideological colonization” that takes place when the Western powers attempt, through threat of economic sanctions, to impose their sexual program on the underdeveloped world.

This coming 50th anniversary year would be a good time to take another look at Humanae vitae. I might suggest we commence with section 17.

Gaudete Sunday - Advent Joy & John the Baptist

John the Baptist is often thought of as a stern, grim figure.  But as a matter of fact, he could be the patron saint of joy!  Maybe that’s why is is the focal point of the gospel for Gaudete or Rejoice Sunday, the third Sunday of Advent.  Joy comes only through humility and repentance.

On the third Sunday of Advent, the penitential purple of the season changes to rose and we celebrate “Gaudete” or “Rejoice!” Sunday. “Shout for joy, daughter of Sion” says Zephaniah.  “Draw water joyfully from the font of salvation,” says Isaiah.  “Rejoice in the Lord always,” says St. Paul.  “Do penance for the judge is coming,” says John the Baptist.


Wait a minute!  What’s that stark, strident saint of the desert doing here, on “Rejoice Sunday”?  His stern call to repentance does not seem to fit.

Believe it or not, John the Baptist is the patron saint of spiritual joy.  After all, he leapt for joy in his mother’s womb at the presence of Jesus and Mary (Luke 1:44).  And it says that he rejoices to hear the bridegrooms voice (John 3:29-30).

Now this is very interesting.  Crowds were coming to hear John from all over Israel before anyone even heard a peep out of the carpenter from Nazareth.  In fact, John even baptized his cousin.  This launched the Lord’s public ministry, heralding the demise of John’s career.


Most of us would not appreciate the competition.  The Pharisees and Sadducees certainly didn’t. They felt threatened by Jesus’ popularity.  But John actually encouraged his disciples to leave him for Jesus, the Lamb of God.  When people came, ready to honor John as the messiah, he set them straight.  He insisted that he was not the star of the show, only the best supporting actor.  John may have been center-stage for a while, but now that the star had shown up, he knew it was time for him to slip quietly off to the dressing room.

Or to use John’s own example, he was like the best man at a wedding.  It certainly is an honor to be chosen as “best man.”  But the best man does not get the bride. According to Jewish custom, the best man’s role was to bring the bride to the bridegroom, and then make a tactful exit.  And John found joy in this.  “My joy is now full.  He must increase and I must decrease.”


The Baptist was joyful because he was humble.  In fact, he shows us the true nature of this virtue.  Humility is not beating up on yourself, denying that you have any gifts, talents, or importance.  John knew he had an important role which he played aggressively, with authority and confidence.  The humble man does not sheepishly look down on himself.  Actually, he does not look at himself at all.  He looks away from himself to the Lord.

Most human beings, at one time or another, battle a nagging sense inadequacy.  Pride is sin’s approach to dealing with this.  Proud people are preoccupied with self, seeing all others as competitors.  The proud have to perpetually exalt themselves over others in hope that this will provide a sense of worth and inner peace.  Of course, it doesn’t.  Human history has proven that point time and time again.  Even the pagan Greek storytellers knew that hubris or pride was the root of tragedy.  Pride always comes before the fall, as it did in the Garden of Eden.


Humility brings freedom from this frantic bondage.  Trying at every turn to affirm, exalt, and protect oneself is an exhausting enterprise. Receiving one’s dignity and self-worth as a gift from God relieves us from this stressful burden.  Freed from the blinding compulsion to dominate, we can recognize the presence of God and feel a sense of satisfaction when others recognize that God is God and honor him as such.  We can even be free to recognize godliness in someone else and rejoice when others notice and honor this person.

But what about John’s stark call to repentance?  How this be Good News?  Because repentance is all about humility and humility is all about freedom.  And freedom leads to inner peace and joy, joy in the presence of the Bridegroom.

This post “Gaudete Sunday – Advent Joy & John the Baptist” is offered as a reflection on the readings for Gaudete Sunday, the Third (3rd) Sunday of Advent, cycle B (Isaiah 61:1-2, 10-11; Luke 1: 46-54; I Thessalonians 5:16-24; John 1: 6-8, 19-28) and cycle C (Zephaniah 3:14-18a; Isaiah 12:2-6; Philippians 4:4-7; Luke 3:10-18).

Dr. Marcellino D'Ambrosio


From a colorful and varied background as a professor of theology, a father of five, business owner, and professional performer Marcellino D’Ambrosio (aka “Dr. Italy”) crafts talks, blog posts, books, and videos that are always fascinating, practical, and easy to understand.  He is a popular speaker, TV and radio personality, New York Times best-selling author, and pilgrimage host who has been leading people on a journey of discovery for over thirty years.  For a fuller bio and video, visit the Dr. Italy page.  


Second Sunday of Advent

Bishop Transferred, What Now?

Thanks for asking. We really won’t see much change in how things work at all, because immediately after a bishop is given a new assignment to a new diocese (or retires), he becomes the administrator of his former diocese (in this case, Bishop Weisenburger is currently the administrator of the Diocese of Salina) until he is installed in the diocese of Tuscon.

The “episcopal see” of Salina will not be without someone over it through this process. Canon 416 reads:

An episcopal see is vacant upon the death of a diocesan bishop, resignation accepted by the Roman Pontiff, transfer, or privation made known to the bishop.

The canons that follow 416 then explain that the bishop is named administrator of the diocese he has just left until he takes possesion of his new see. If there is no new bishop named by the time he leaves, a priest (or another bishop if there are other bishops in the diocese) administrator will be named to replace him in the interim within eight days by the college of consultors within the diocese (the presbyteral council). If they fail to elect someone administrator within eight days, then the metropolitan (archbishop of the area) will name one.

The administrator has limited duties and cannot take on financial responsibilities. Their role is to keep things going until the new bishop takes over. They also are forbidden to have any “innovations” during the vacancy of the bishop.

This process is an ordinary part of the life of the Church. Pray hard during it.

One of the interesting things is that immediately upon having a bishop notified of a new assignment to a new diocese, the office of vicar general (and other administrative offices) ceases. 

How Are Bishops Appointed


The ultimate decision in appointing bishops rests with the pope, and he is free to select anyone he chooses. But how does he know whom to select?

The process for selecting candidates for the episcopacy normally begins at the diocesan level and works its way through a series of consultations until it reaches Rome. It is a process bound by strict confidentiality and involves a number of important players – the most influential being the apostolic nuncio, the Congregation for Bishops, and the pope. It can be a time consuming process, often taking eight months or more to complete. While there are distinctions between the first appointment of a priest as a bishop and a bishop's later transfer to another diocese or his promotion to archbishop, the basic outlines of the process remain the same.

Key Terms

Apostolic Nuncio
The pope's representative to both the government and to the hierarchy of a given nation; a key person in deciding what names are recommended to the Congregation for Bishops for possible episcopal appointment. 

Auxiliary Bishop
A bishop appointed to assist a diocesan bishop. Whether in a diocese or archdiocese, his title is bishop.

A bishop appointed to a Catholic diocese or archdiocese to assist the diocesan bishop. Unlike an auxiliary bishop, he has the right of succession, meaning that he automatically becomes the new bishop when the diocesan bishop retires or dies. By canon law, he is also vicar general of the diocese. If the diocese is an archdiocese, he is called coadjutor archbishop instead of coadjutor bishop. In recent years, a growing number of U.S. bishops in larger dioceses or archdioceses have requested and received a coadjutor in their final year or two before their retirement, in order to familiarize their successor with the workings of the (arch)diocese before he has to take over the reins. This minimizes the learning curve of a new bishop and eliminates completely the possibility of the diocese being vacant following the old bishop’s retirement.

Congregation for Bishops
A department of the Roman Curia, headed by a Cardinal. The head of the Congregation, called the "prefect," is presently Cardinal Marc Ouellet, a Canadian. Among the congregation's responsibilities are moderating all aspects of episcopal appointments; assisting bishops in the correct exercise of their pastoral functions; handling ad limina visits (regular visits to Rome by bishops every five years); and establishing episcopal conferences and reviewing their decrees as required by canon law. Its membership consists of approximately 35 cardinals and archbishops from around the world. Current U.S. members of the Congregation are Cardinal William J. Levada, Prefect Emeritus of the Vatican Congregation for the Doctrine of the Faith, and Cardinal Donald W. Wuerl, Archbishop of Washington.

Diocesan Bishop
Pastoral and legal head and representative of a diocese.

A territory comprising one archdiocese, called the metropolitan see, and one or more dioceses, called suffragan sees. The Code of Canon Law spells out certain limited obligations and authority that the metropolitan archbishop has with respect to the dioceses within his province. The United States is divided into 33 ecclesiastical provinces.

A list of three candidates for a vacant office, including the office of bishop.

Stage 1: Bishops' Recommendations

Every bishop may submit to the archbishop of his province the names of priests he thinks would make good bishops. Prior to the regular province meeting (usually annually), the archbishop distributes to all the bishops of the province the names and curricula vitae of priests which have been submitted to him. Following a discussion among the bishops at the province meeting, a vote is taken on which names to recommend. The number of names on this provincial list may vary. The vote tally, together with the minutes of the meeting, is then forwarded by the archbishop to the apostolic nuncio in Washington. The list is also submitted to the United States Conference of Catholic Bishops (USCCB).

Stage 2: The Apostolic Nuncio

By overseeing the final list of names forwarded to Rome, the apostolic nuncio plays a decisive role in the selection process. He not only gathers facts and information about potential candidates, but also interprets that information for the Congregation. Great weight is given to the nuncio's recommendations, but it is important to remember that his "gatekeeper" role, however, does not mean that his recommendations are always followed.

For Diocesan Bishops

  • After receiving the list of candidates forwarded by a province, the apostolic nuncio conducts his own investigation into the suitability of the candidates.

  • A report is requested from the current bishop or the administrator of a diocese on the conditions and needs of the diocese. If the appointment is a replacement for a diocesan bishop or archbishop about to retire, consideration will be given to the incumbent's recommendations. Broad consultation within the diocese is encouraged with regard to the needs of the diocese, but not the names of candidates.

  • The report is to include the names of individuals in the diocese with whom the Nuncio might consult and how to contact them.

  • Previous bishops of the diocese are consulted.

  • Bishops of the province are consulted

  • The president and vice president of the USCCB are consulted.

  • If the vacancy to be filled is an archdiocese, other archbishops in the United States may be consulted.

  • At this point, the nuncio narrows his list and a questionnaire is sent to 20 or 30 people who know each of the candidates for their input.

  • All material is collected and reviewed by the nuncio, and a report (approximately 20 pages) is prepared. Three candidates are listed alphabetically – the terna – with the nuncio's preference noted. All materials are then forwarded to the Congregation for Bishops in Rome.

For Auxiliary Bishops

  • A diocesan bishop must justify to the apostolic nuncio his need for an auxiliary bishop. This is easier if he is requesting a replacement for a retired or deceased auxiliary.

  • The diocesan bishop prepares the terna, or list of three candidates, for his requested auxiliary and forwards it to the apostolic nuncio.

  • The nuncio then conducts his own investigation of the priests on the diocesan bishop's terna, sending the names to Rome with a report and his own recommendations.

  • On average, this part of the process may take two to six months.

Stage 3: Congregation for Bishops

Once all the documentation from the nuncio is complete and in order, and the prefect approves, the process moves forward. If the appointment involves a bishop who is being promoted or transferred, the matter may be handled by the prefect and the staff. If, however, the appointment is of a priest to the episcopacy, the full congregation is ordinarily involved.

A cardinal relator is chosen to summarize the documentation and make a report to the full congregation, which generally meets twice a month on Thursdays. After hearing the cardinal relator's report, the congregation discusses the appointment and then votes. The Congregation may follow the recommendation of the nuncio, chose another of the candidates on the terna, or even ask that another terna be prepared.

Stage 4: The Pope Decides

At a private audience with the pope, usually on a Saturday, the prefect of the Congregation for Bishops presents the recommendations of the Congregation to the Holy Father. A few days later, the pope informs the Congregation of his decision. The Congregation then notifies the nuncio, who in turn contacts the candidate and asks if he will accept. If the answer is "yes," the Vatican is notified and a date is set for the announcement.

It often takes six to eight months—and sometimes longer—from the time a diocese becomes vacant until a new bishop is appointed.

Bishop to Head Tuscon Diocese

Our Holy Father, Pope Francis, has transferred Bishop Edward Joseph Weisenburger from the Diocese of Salina to the Diocese of Tucson, Ariz. The Holy See made the announcement today in Rome. Weisenburger was notified last week by the Apostolic Nuncio, Archbishop Pierre Christophe, that Pope Francis was entrusting to him the pastoral care of the good people of the Diocese of Tucson. 

Bishop Gerald F. Kicanas, sixth Bishop of Tucson, submitted his resignation in accord with Church law upon reaching his 75th birthday.  He will serve as the administrator of the Diocese until Weisenburger’s installation. Weisenburger’s appointment comes more than a year after Kicanas offered his retirement. In light of Kicanas' good health and exceptional service, it is not surprising that the Holy See extended his tenure for an extra year.  Weisenburger stated “I am humbled to follow in the footsteps of a shepherd who has served graciously and generously for many years.  Bishop Kicanas has served in many national capacities for the Catholic Church and is highly esteemed. Knowing that he will continue to reside in our Diocese is a great comfort for me and a blessing for our people.”

Weisenburger served as a priest of the Archdiocese of Oklahoma City for almost 25 years. On Feb. 6, 2012, he was appointed Bishop of Salina by Pope Benedict XVI.  His ordination, which marked the beginning of his ministry, was on May 1, 2012, at Salina’s Sacred Heart Cathedral. His installation as Bishop of Tucson will take place on Nov. 29, 2017.

While the Catholic people in the Diocese of Salina find it an honor that their beloved bishop has been selected to serve as the Bishop of Tucson, they are saddened to see him leave.  Under his leadership, the people of Salina has witnessed many significant improvements. Weisenburger’s five and one-half year tenure in the Salina Diocese was marked by the opening of a new Diocesan Catholic Charities headquarters with considerably upgraded ministries and services. He also has led the efforts to shine a spotlight on the cruel abuse of the poor at the hands of the predatory (“payday”) loan industry. In addition to Catholic social ministries he also focused his energy on personal visits to the 86 parishes of the Salina Diocese, vocation recruitment, higher education for clergy, cooperation with Via Christi-Ascension in their acquisition of Manhattan’s hospital — now Catholic in identity. .He also restructured the Diocese’s chancery with an emphasis on professional lay ministers collaborating with clergy in all areas of administration, which included dedication in promoting women to greater responsibilities and service within the diocesan structure.  

The Diocese of Salina serves approximately 44,000 Catholics.  The Diocese of Tucson, which borders with Mexico, serves approximately 450,000 Catholics, many of whom are Spanish-speaking.  While not fully fluent, Weisenburger does enjoy a working knowledge of Spanish and has always treasured his ministry with the Hispanic community.  Weisenburger also has an intense concern and love for the wellbeing of migrants, refugees, and immigrant peoples.  He is humbled by Pope Francis’ appointment and hopes to join with the bishops of Arizona and New Mexico in being an articulate and indispensable voice of compassion for all immigrants.

Fasting and Sacrifice


Greetings my dear friends,

Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit for forty days in the wilderness...” Luke 4:1-2

The pillars of Lent that we heard about on Ash Wednesday are: Prayer, Fasting, and Almsgiving. These are pillars that we can live the rest of the year as well, not just during Lent.

“Fasting is an ancient spiritual practice. It is not unique to Christianity. All major religions recognize the value of fasting. During Lent, we fast and abstain from meat on certain days. But we also fast by the common practice of ‘giving something up for Lent.’ When we give up something something important, something that functions as either a crutch or a pleasure in our lives we make a sacrifice. This sacrifice helps us in many ways”:

It is penitential, a way to express sorrow for our sins. It teaches us that we don’t need those things to be happy.

God alone is our happiness. It is a building-block in learning spiritual self-discipline, preparing us for greater sacrifices we will be called to make further down the road.

It is a way of expressing solidarity, individually and as a whole Church, with the poor of this world.

Another key word along with fasting is: Sacrifice. “Jesus showed us that sacrifice is at the core of authentic love.” Through fasting and sacrifice, we are called to open ourselves to the presence of God in our lives and allow Him to work in our lives and hearts in a special way.

PeaceFr. David 

Pillars of Lent


Greetings my dear friends,

Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit for forty days in the wilderness...” Luke 4:1-2

The pillars of Lent that we heard about on Ash Wednesday are: Prayer, Fasting, and Almsgiving. These are pillars that we can live the rest of the year as well, not just during Lent.

As the Lenten resource says, “In prayer, we turn to God, listen to his voice, and let him fill our hearts and guide us. During Lent, our prayer takes on a special tone: we are especially aware of our sins. We are attentive to Jesus, the suffering servant. We join in prayer for candidates and catechumens, and we pray for our own deeper conversion to the Lord.”

Here are some helpful ideas for how to live the pillar of prayer:

  • Celebrate the Sacrament of Reconciliation (Communal Penance Services- March 19- OLPH- 3:00pm;             Clyde- 5:00pm; March 26- Belleville- 3:00pm).
  • Attend Mass during the week.
  • Pray the Liturgy of the Hours.
  • Participate in a Bible study or other offering. Use daily Catholic devotionals.
  • Pray the Stations of the Cross.
  • Pray the Rosary.
  • Spend time in Eucharistic Adoration.
  • Do extra spiritual reading.

These are just a few of the listings that are available. Perhaps there are other things that you do as well to grow prayerfully and spiritually. This is a wonderful time for us to grow in our faith and spirituality. Let us make the most of this time so that what we do prayerfully during Lent will carry us through our journey in the desert and beyond.

PeaceFr. David 

Road Map for Lent


Greetings my dear friends,

Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit for forty days in the wilderness...” Luke 4:1-2

This passage from Saint Luke, as we read, comes right after Jesus’ baptism. Before beginning his public ministry, Jesus was baptized and then led into the desert where he spent forty days and forty nights. That is the scriptural basis for our Season of Lent.

We also imitate Jesus as we journey through the desert of this Lenten Season. As the pamphlet from Our Sunday Visitor states about Jesus, “He prayed, fasted, confronted temptation, and prepared for the journey that was to come.”

Our road map for Lent comes from the gospel that we listened to on Ash Wednesday, Matthew 6:1-6, 16-18, which tells us to pray, to give alms, and to fast. This means, “using God’s Word and centuries of spiritual practices and devotions, we can, little by little, set aside what distracts and harms us, open our lives to deep conversion to the Lord, and emerge ready to enter into the lasting joy of life with the Risen Christ.”

A brief history on the Season of Lent: “Lent began as a period of fasting and preparation for catechumens, or people who were pre- paring to be baptized at Easter. The fast, originally two days, then for the length of Holy Week, had expanded to a 40-day fast by the fourth century.

As infant baptism became the rule in Christianity, the preparation season for Easter remained. Christians had always prayed and fasted for the catechumens, and as baptismal practices changed, those days became a time of prayer, penance, and conversion of heart for all Christians.”

Lent truly has a rich history in the Church and it is a blessed time for all of us. May we continue to make the most of this blessed time.

PeaceFr. David 

Observing Lent as a Catholic


Greetings my dear friends,

Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit for forty days in the wilderness...” Luke 4:1-2

With this passage from Saint Luke, our Lenten journey has begun. In fact, I am writing this message on Ash Wednesday, so how appropriate as we begin our own forty-day journey into the desert.

The resource that I am using as we begin Lent is from Our Sunday Visitor. It is a pamphlet that is titled, “How to Observe Lent as a Catholic.” Hopefully, since we have arrived at Ash Wednesday, we already know what we are going to do to make this a meaningful season. Lent has a beautiful history and that is what I am going to share in these messages.

“Lent begins with ashes – a traditional sign of mourning, grieving, and repentance for both Jews and Christians (Isaiah 58:5; Matt. 11:21).” Since our focus is on the cross, we put the ashes on the foreheads in the shape of a cross. It is a good witness and a good way to evangelize, especially when people tell us we have dirt on our forehead.

“One of the signs of a penitent was ashes or dirt on the person’s head, often at the beginning of their penance. By the Middle Ages, the practice became a more general Lenten tradition for all Christians, focused on the beginning of Lent. It became a way for Christians to publicly mark their sorrow for sin and to symbolically ready themselves to cast that sin away and open themselves to God during the weeks to come.”

In receiving the ashes, “we’re reminded of who we are: creatures in need of God’s love and forgiveness.” May God richly bless us as we begin this journey together.

PeaceFr. David 

Best Lent Ever


Greetings my dear friends, Lent is literally right around the corner!!! This coming Wednesday is Ash Wednesday and the beginning of our Lenten journey. Please join us for Masses on March 1st - Our Lady of Perpetual Help- 7:00am; 12:05pm; 7:00pm, and at St. Edward in Belleville at 6:30pm.

Recently, I received a mailing from Dynamic Catholic, which states as their mission, “We are committed to developing world-class resources that inspire Catholics and their parishes to rediscover the genius of Catholicism. Dynamic Catholic wants each of us to have the Best Lent Ever. We know how important the Season of Lent is and how each of us can experience the love, mercy, healing, forgiveness, compassion of God.

The purpose of Best Lent Ever “is a free, daily email program that will help you and your parish have a truly life-changing Lent.” That sounds like a great offer to me because Lent is about change and becoming better persons, Catholics, and disciples.

We can get started by signing up at BestLentEver.com. Then, beginning on Ash Wednesday, participants will receive daily emails with practical tips, short inspirational videos from author, Matthew Kelly, and personal reflections from Dynamic Catholic team members.

The joy in all of this effort is, “Participants will discover how to open their hearts to God and do more than just give up chocolate for Lent ... leading to their best Lent ever” (BLE, 2-3).

Posters, fliers, and business cards are available to remind us of this wonderful service. Let us do more than just giving something up. Let us take something on and have the most meaningful and best Lent ever.

-Peace, Fr. David 

Benedictine Spirituality


Greetings my dear friends,

One of my favorite saints is Saint Benedict. I say that I got to that point after the Benedictine training I received in the seminary. I grew to love the Benedictine spirituality, which includes hospitality and seeing the face of Christ in others.

To follow that way of life more closely, I began the process to be a Benedictine Oblate in 2005. An oblate is affiliated with a particular Benedictine monastery, so it was only appropriate that I associate myself with Saint Meinrad Archabbey in Indiana, my alma mater.

My oblate novitiate took two years to complete because I wanted to do the entrance ceremonies at Saint Meinrad. I made my final oblation in 2007 and will celebrate 10 years this coming summer.

The reason I bring this part of my life and spirituality up is because Lent is right around the corner. In fact, as I write this message, Ash Wednesday is two weeks away and that will begin our yearly observance of Lent and the call to repentance and renewal.

Since I became a Benedictine Oblate, every year at this time I receive in the mail a card titled “Bona Opera” or Good Work. The purpose of this card is to write down the three good works that I want to do this Lent. After thought and prayer, I write the works down and mail the card back to the Oblate office in Indiana. The Oblate director presents the card of good works to the Archabbot of the monastery who approves them and then it is returned to me.

It is a wonderful process and it helps with my Lenten preparations. So, what “Good Works” are you going to undertake this Lent? Now is a good time to be thinking and praying about it, so that when Lent begins, we can truly make it a blessed and meaningful time.

Peace - Fr. David

World Day of the Sick


Greetings my dear friends,

The date of February 11 has a two-fold meaning in the Church. First, it is the Memorial of Our Lady of Lourdes. Second, it is also the World Day of the Sick. However, both observances go hand-in-hand because of the many healings and miracles that have taken place in Lourdes, France, where the grotto of Our Lady of Lourdes can be found. It was on February 11, 1858, when “a beautiful woman first appeared to fourteen-year old Bernadette Soubirous, a poor French girl. Clothed in a dazzling white dress girded in blue, the woman appeared in a dirty, dank hole, a stone grotto known to locals as the ‘pigs shelter.’ On March 25, she revealed her name: ‘I am the Immaculate Conception’” (Magnificat, 151-52). Along with the visit of our Blessed Mother, a stream of water was unearthed at this time, which has been miraculous in nature and has led to many healings over the years. The Magnificat devotional states that, “Today, the grotto at Lourdes, France, receives six million visitors each year” (152).

To the World Day of the Sick, it was instituted in 1992 by Saint John Paul II and was first celebrated on February 11, 1992 at Lourdes. According to The Priest, “This day is an opportunity to reflect in particular on the needs of the sick and, more generally, of all those who suffer. It is also an occasion for those who generously assist the sick, beginning with family members, health workers and volunteers, to give thanks for their God-given vocation of accompanying our infirm brothers and sisters” (8). This is the 25th year to observe the World Day of the Sick. In his message for this year’s observance, Pope Francis reminds us to remember in a special way the sick and the dying. May we do so in our prayers and actions.

PeaceFr. David 

World Day of Consecrated Life

Greetings my dear friends,

          This coming weekend, February 4-5, parishes will observe the World Day of Consecrated Life, which was established by Saint John Paul II in 1997.
          What is Consecrated Life? Here is the Wikipedia definition: “Consecrated life, in the canonical sense defined by the Catholic Church, is a stable form of Christian living by those faithful who feel called to follow Jesus Christ in a more exacting way recognized by the Church.”
          As Bishop Weisenburger wrote in his monthly bulletin, “In 1997, Pope Saint John Paul II instituted a day of prayer for women and men in consecrated life. This celebration is attached to the Feast of the Presentation of the Lord on February 2nd. This Feast is also known as Candlemas Day; the day on which candles are blessed symbolizing Christ who is the light of the world. So too, those in consecrated life are called to reflect the light of Jesus Christ to all peoples. The celebration of World Day for Consecrated Life is transferred to the following Sunday in order to highlight the gift of consecrated persons for the whole Church.”
          In light of this observance, let us pray for those women and men who live the vocation to the consecrated life. May we follow their example to follow Christ more closely and be the light of Christ to everyone we meet.

Peace—Fr. David

Catholic School's Week

Greetings my dear friends,
This coming week is the observance of National Catholic Schools Week, January 29 thru February 4, 2017. The theme for this year’s observance is: “Catholic Schools: Communities of Faith, Knowledge and Service.”
In the bulletin from the Diocese of Salina, Bishop Weisenburger wrote, “The theme encompasses several concepts that are at the heart of a Catholic education. First, schools are communities-small families in their own right, but also members of the larger community of home, church, city and nation. Faith, knowledge and service are three measures by which any Catholic school can and should be judged. Catholic Schools Week is a celebration of all the elements of our school that make it such a great place for students, parents, faculty, staff, friends, and the entire parish community.”
Along with Catholic Schools, I also like to include our Religious Education Programs, because both entities work to pass on the faith to our young people. I am grateful for our coordinators and catechists who give of their time and talent to teach and pass on the faith to our young people. I also want to thank our parents and the example they provide for we know they are the primary educators of their children in the ways of faith.
Let us pray for all involved in our Religious Education programs and our Catholic Schools. These are important ministries for the Church because our young people are not only the church of tomorrow, but they are the church of today.

Peace—Fr. David

Father David Metz


Father David Metz was born May 27, 1970 and is  an only child. His initial home was Kansas City, Kansas, but he grew up in Overland Park, Kansas. The call to priesthood came when he was seven years old. He continued to discern that call throughout his teenage and young adult years. He graduated from high school in 1989. Graduated from the college seminary in 1993 with a Bachelor of Arts in English. He went into the major seminary where he graduated with a Master of Divinity degree in 1997. Subsequently, he was ordained on May 31, 1997 at Immaculate Heart of Mary Church in Hays, Kansas. His first assignment was at Seven Dolors in Manhattan (1997-99). He was transferred to Immaculate Heart of Mary in Hays (1999-2004). His first pastorate was at St. Wenceslaus Church in Wilson, Kansas with missions in Dorrance and Holyrood (2004-09). The next pastoral move was to the parishes of Washington County- Hanover, Greenleaf, and Washington (2009-present).  Father's hobbies include biking, golf, disc golf, NASCAR, reading, and most all sports.  He enjoys reading about St. John Paul II, the autobiography of Bishop Fulton Sheen, and the life of Padre Pio.  

A Sermon by St. Augustine

Sing to the Lord a new song; his praise is in the assembly of the saints. We are urged to sing a new song to the Lord, as new men who have learned a new song. A song is a thing of joy; more profoundly, it is a thing of love. Anyone, therefore, who has learned to love the new life has learned to sing a new song, and the new song reminds us of our new life. The new man, the new song, the new covenant, all belong to the one kingdom of God, and so the new man will sing a new song and will belong to the new covenant.

There is not one who does not love something, but the question is, what to love. The psalms do not tell us not to love, but to choose the object of our love. But how can we choose unless we are first chosen? We cannot love unless someone has loved us first. Listen to the apostle John: We love him, because he first loved us. The source of man’s love for God can only be found in the fact that God loved him first. He has given us himself as the object of our love, and he has also given us its source. What this source is you may learn more clearly from the apostle Paul who tells us: The love of God has been poured into our hearts. This love is not something we generate ourselves; it comes to us through the Holy Spirit who has been given to us.

Since we have such an assurance, then, let us love God with the love he has given us. As John tells us more fully: God is love, and whoever dwells in love dwells in God, and God in him. It is not enough to say: Love is from God. Which of us would dare to pronounce the words of Scripture: God is love? He alone could say it who knew what it was to have God dwelling within him. God offers us a short route to the possession of himself. He cries out: Love me and you will have me for you would be unable to love me if you did not possess me already.

My dear brothers and sons, fruit of the true faith and holy seed of heaven, all you who have been born again in Christ and whose life is from above, listen to me; or rather, listen to the Holy Spirit saying through me: Sing to the Lord a new song. Look, you tell me, I am singing. Yes indeed, you are singing; you are singing clearly, I can hear you. But make sure that your life does not contradict your words. Sing with your voices, your hearts, your lips and your lives: Sing to the Lord a new song.

Now it is your unquestioned desire to sing of him whom you love, but you ask me how to sing his praises. You have heard the words: Sing to the Lord a new song, and you wish to know what praises to sing. The answer is: His praise is in the assembly of the saints; it is in the singers themselves. If you desire to praise him, then live what you express. Live good lives, and you yourselves will be his praise.

Divine Office 

Divine Mercy Sunday

From a sermon by Saint Augustine, bishop

A new creation in Christ

I speak to you who have just been reborn in baptism, my little children in Christ, you who are the new offspring of the Church, gift of the Father, proof of Mother Church’s fruitfulness. All of you who stand fast in the Lord are a holy seed, a new colony of bees, the very flower of our ministry and fruit of our toil, my joy and my crown. It is the words of the Apostle that I address to you: Put on the Lord Jesus Christ, and make no provision for the flesh and its desires, so that you may be clothed with the life of him whom you have put on in this sacrament. You have all been clothed with Christ by your baptism in him. There is neither Jew nor Greek; there is neither slave nor freeman; there is neither male nor female; you are all one in Christ Jesus.

Such is the power of this sacrament: it is a sacrament of new life which begins here and now with the forgiveness of all past sins, and will be brought to completion in the resurrection of the dead. You have been buried with Christ by baptism into death in order that, as Christ has risen from the dead, you also may walk in newness of life.

You are walking now by faith, still on pilgrimage in a mortal body away from the Lord; but he to whom your steps are directed is himself the sure and certain way for you: Jesus Christ, who for our sake became man. For all who fear him he has stored up abundant happiness, which he will reveal to those who hope in him, bringing it to completion when we have attained the reality which even now we possess in hope.

This is the octave day of your new birth. Today is fulfilled in you the sign of faith that was prefigured in the Old Testament by the circumcision of the flesh on the eighth day after birth. When the Lord rose from the dead, he put off the mortality of the flesh; his risen body was still the same body, but it was no longer subject to death. By his resurrection he consecrated Sunday, or the Lord’s day. Though the third after his passion, this day is the eighth after the Sabbath, and thus also the first day of the week.


And so your own hope of resurrection, though not yet realized, is sure and certain, because you have received the sacrament or sign of this reality, and have been given the pledge of the Spirit. If, then, you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God. Set your hearts on heavenly things, not the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, your life, appears, then you too will appear with him in glory.

Divine Office

Holy Saturday

From an ancient homily on Holy Saturday

The Lord descends into hell

Something strange is happening—there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear.

He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory. At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: “My Lord be with you all.” Christ answered him: “And with your spirit.” He took him by the hand and raised him up, saying: “Awake, O sleeper, and rise from the dead, and Christ will give you light.”

I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth, all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead. Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated.

For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.

See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.

I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.

Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.

Divine Office

The Seven Last Words

"There was never a preacher like the dying Christ.  There was never a congregation like that which gathered about the pulpit of the Cross.  There was never a sermon like the Seven Last Words."  - Archbishop Fulton Sheen, from The Seven Last Words.

1.  "Father, forgive them for they know not what they do." - Luke 23:34

The purpose that Jesus was sent by His Father is for the forgiveness of sins and these words remind us of htis fact.  Sins are offenses against God and can olnly be forgiven by Him, thus he takes our sins to the cross so that we may receive this great gift.  Prayer and study are necessary to properly form our conscience so that we recognize our faults in not following Christ as we should.  Our end goal is Heaven, which requires perfection with the grace of God through the sacraments.  By immersing our lives with Scripture we read and hear the Word of God and through our study of our faith we learn how to live it out.  In living out our faith we begin to recognize how often we fail to live like Christ in causing hurt to others through our actions or our thoughts but also in the failure to act as well.  Baptism forgives all our sins but we recognize that we sin even after baptism.  The sacrament of confession is where we recognize that Jesus came in order to save us and reconcile us with God so that we may know His love and allow Him to be our model of holiness.   

2. "This day you shall be with me in Paradise" - Luke 23:43

This interaction between Jesus and the two criminals testifies to our need to recognize our offenses.  It is in recognizing our offenses that we can begin to see the mercy of God that awaits us.  God's mercy desires for us to be with Him in Paradise.  It is freely given but we have to want it.  It is a gift from God but as in all gifts we have to know what it is that we are being given and we have to accept it.  Our acceptance is living our lives in a way that resembles that we which we are pursuing.  We model our lives after Christ recognizing the great gift of mercy that Jesus desires to give by extending that very mercy we receive to those that we encounter every day.  Paradise is an eternal reward, this life is temporary.  If we live for eternal things in this life we will receive those things we have lived for while making our way through the life that we have been given.  

3. "Woman, behold thy son" - John 19:26-27

4. "My God, My God, why have you forsaken me?" - Matthew 27:46 and Mark 15:34

5. "I thirst" - John 19:28

6. "It is finished" - John 19:30

7. "Father, into your hands I commend my spirit" - Luke 23:46


Advent Darkness

In North Central Kansas the sunset occurs at around 5 pm giving us less daylight hours in order to accomplish the work that needs to get done.  Praise God for the technology of electricity so that we are able to get around without fumbling in the dark.  This darkness is a great sign of advent.  The Advent Wreath that we use in our homes and in our parish is the sign of waiting for the light to come into the world.  As we approach Christmas Day there is less and less daylight until we have the least amount on December 22, the winter equinox.  This less daylight is like when we get farther and farther away from Christ we learn how we depend upon His light to guide us in the dark times.  Our world is filled with much darkness as we see tragic shootings and bombings occurring throughout the world, people being hurt in natural disasters and lives being lost through horrific crimes.  This darkness means there is a great absence of Christ.  Without Christ there is darkness.  The world naturally gets darker every year at this time but it is a natural, visible sign of how important the sun, or the Son, is in our life.  Without Christ there is a darkness that brings discord, mistrust, and ultimately war in the world.  Without Christ personally in our lives there is an inner battle about what voice do we follow in the world and who do we trust.  With Christ we follow only him, in the darkness we turn to him to lead and guide us to eternal salvation.  With Christ the war within is a war against temptation in order to free us from the slavery that we step into when we give our selves over to our passions.  This war is won when we place our lives into the power of Christ and count on his "daily bread" in our prayer and especially in the sacraments.  May Christ be our light and may we follow only His light in our life.

Supreme Court Decision on Marriage

The United States Supreme Court in a decision 5-4 has interpreted the United States Constitution to require all states to issue a license and recognize same sex marriage. Bishops across the United States have made statements against this decision by the court and have called Catholics to stand against this decision also.  Immediately following the decision by the court you could find across social media outlets #lovewins.  Did love really win in this instance?  What is true love?

In 1 John 4:8 we read that "God is love."  God's love is one that is faithful, fruitful, free, and total.  He is faithful in that throughout human history He has never abandoned us, always providing for our needs giving us the grace we need to act in accord with goodness and truth.  He is fruitful in that love desires to bear fruit. Trinitarian love is a pouring of self in a gift to the other and God's pouring out of self desired to share that with creating beings, thus He created the universe, the earth, the sky, the seas, and ultimately humans.  He shares His love with us and creates us in His image and likeness so that we may also give ourselves away to bear fruit in love.  Love is free.  We cannot do anything to earn God's love.  It is a a free gift.  We put up barriers to God's love because His love challenges us to be more like Him. How are we to live up to that calling?  Jesus poured Himself out in love on the cross, this is the model for our love.  It is not a feeling, it is not an emotion, it is a gift of self in which the other party does not earn.  God's love is total.  He holds nothing back from us.  This is recognized ultimately in the gift of self that God gives on the cross. It is a complete and total pouring out of self on the cross.  There is a spiritual reality in which we recognize that the more we give ourselves away, the more we receive and learn about ourselves.  A selfless act is life giving, a selfish act is life taking.  God pours Himself out upon the cross so that we may have life and have it abundantly. 

Many of the arguments we will hear in favor of this ruling are not based on truth, but on emotion.  In John 14:6 we hear that Jesus says "I am the way the truth and the life."  God is love and truth. We cannot love without truth.  Love is not merely an emotion but a free choice of the will to give of oneself to the other.  This kind of love is the love that we experience in Jesus dying on the cross.  This type of love does not always come with the "feeling" of love.  It is often painful, but we know it to be the right and true response to someone we love.  Truth acknowledges the goodness and beauty in other human beings so that we may choose to give ourselves away.  This means that we must first possess our own self first.  If our emotions control us and we are motivated only by emotion then we often will not make a good choice because of the emotionally motivated decision.  Our emotions must be checked by our intellect so that they are ordered towards the truth and goodness of the person.  True love is when our emotions line up with the truth so that we "feel" love and also choose to love at the same time. A love that is purely emotional will pass and it will seem that we no longer love the person.  If we have a purely intellectual love of a person then it lacks feeling and comes off as cold lacking empathy and joy.  Both are necessary and important aspects of who we are as humans experiencing the world around us and building relationships with other people.  Love necessarily comes with truth, otherwise it is a faulty view of love and lacks depth in the relationship to which we are to love. 

This being said, what is our response to those with homosexual tendencies?  For 23 years, since 1992, - when the Catechism of the Catholic Church was published - for 2+ decades, we have had clear, black and white directions on what the Christian response to gays and lesbians is to be.  Paragraph 2358 says "[Men and women with deep-seated homosexual tendencies] must be accepted with respect, compassion, and sensitivity." This is our response and will continue to be our response as Catholics.  This does not we approve of the lifestyle, it means that we love them, and we respect you, and desire their good, just like we desire the good of all people.  When hate spews forth from our mouths (I mean hate that attacks someone personally) it is not a compassionate, respectful, or sensitive response.  We all have different struggles in our life, this does not mean we stop seeking the path of Jesus.  This means we pick ourselves back up, hit the confessional, and get back on the road again.  This is how we learn to live in Christ and truly recognize that He is "the way the truth and the life."

For more information on this topic I encourage you to read Father Faulkner's homily.  He gives a clear Catholic response to this decision and how we can grow as Christians in this world. 

Summer Travels

Summer = travel. Whether it's vacationing or ball games, the weekends of summer often take us out of town. Giving thanks to God through the celebration of Holy Mass can still happen even when we're on the road. Checkout www.masstimes.org to find a Catholic Church and Mass schedules wherever you are. They even have an app you can download while you're on the road!

Tithing to our home parish can also still happen while we are on the road. Our Lady of Perpetual Help now has online giving through easyTithe to make it easier for our parishioners to support the parish while traveling and any time throughout the year. They even have a mobile app and text to give options. Supporting the parish has never been so easy!


Online Giving

Tithing is an essential aspect of being a Christian.  We are asked to give 10% of our earnings to charity.  One of the precepts of the Church is to contribute to the support of the Church.  We are giving you an opportunity to make this easier for you.  We are now offering online and automatic tithing.  Many times we come to Church and only have a couple dollars in our wallet.  Now we can go online and quickly set up our automatic giving so we never forget to support our own church.  Here is the link that allows you to sign up and begin supporting the church in an easy, time-saving, and safe way.

Click here to give online 

Silence in Church

Why do we remain silent in Catholic Churches?

Assuming that what is being said is not itself sinful, it is morally neutral to talk. However, Catholic moral teaching tells us that "circumstances" change the moral character of actions.

Talking in Church when not demanded by necessity is at least venially sinful for the following reasons:

1) It is the Lord's House, which Jesus taught was "a house of prayer" (Mt 21:13) and thus should be used according to its purpose. This is a violation of justice against God, for whom we should have reverence.

2) It is a violation of justice against actual neighbors who are trying to pray. Again, necessity permits talking, just as it permits practicing the music before Mass and so on. However, most conversations are trivial and could gone on elsewhere at another time. This puts them in the category of unnecessary. The truth of this is shown by the strict guard for silence maintained in the chapels of the Roman basilicas where people are praying. Even in the areas where the tourists are viewing the architecture and art, talking above a whisper is not permitted. This is an accurate reflection of the Catholic respect for the church and for others.

3) Finally, it is a violation of charity, since as Christians we should be going "out of ourselves" to look after others first. If a person crassly and knowingly disregarded others trying to pray, or worst of all did so with malice or contempt, it could even be a mortal sin against charity.

These are basic principles of Catholic moral theology and need no other authority than that.

Sometimes a friend approaches us after Mass and wants to start a conversation with us.  It is appropriate for us to invite them outside of the Church, into the gathering space, for that conversation.  We give a great witness to our fellow Catholics when we first lead by example.  Sometimes we want to greet a new family that has joined our parish, this is a very good thing for us to do to show our hospitality, quietly invite them to the gathering space and greet them there.  We should always welcome our new parishioners, but we should remember that our respect and reverence for Jesus in the Blessed Sacrament comes first.


Lectio Divina

Step by Step through Lectio Divina (Divine Reading)

Jesus said:  "I am the Way, the Truth, and the Life."  (John 14:6)

· Find a quiet place, free from distraction (as much as possible). Praying with Scripture before the Blessed Sacrament is powerful. Outside of a church, it would be helpful to have a holy image, an icon or a crucifix before us to help focus ourselves.

 · Sit quietly with your Bible, close your eyes, and place yourself in the loving presence of Jesus.

One way of doing this is slowly repeat the name of Jesus in your heart or quietly out loud, or use the “Jesus prayer”(“Jesus, Son of God, have mercy on me a sinner.”). Take on a passive stance, and allow yourself to be taken by Him. After all He loves you more than you could ever imagine, and He desires to reveal Himself to you.

Remember that we always pray to Jesus in the Holy Spirit. He dwells within us through Baptism and is at work in us especially through Confirmation. The Holy Spirit dwelling within us helps us to see Jesus (1Cor 12:3), and the Holy Spirit also prays within us (Rom 8:26). So we can also take part in the very ancient tradition of invoking the Holy Spirit:

“Come, Holy Spirit.”

“Come Holy Spirit, fill the hearts of your faithful and enkindle in them the fire of your love.”

Through Jesus in the Holy Spirit we cry out to the Father. Because we share the sonship of Jesus through baptism we have been adopted into His relationship with the Father so that He is our Father too.

· Make an offering to Jesus of this time, and commend to Him all the worries, obligations and hassles of the day. They will still be there when you finish, or they will be resolved.

· The Bible, or Holy Scripture, is God’s words about Himself. These divine words testify, point us to the Divine Word: Jesus Christ, the Savior. Remember the Bible was a gift from the Lord to His Bride, the Church. Sacred Scripture was written for YOU. To pray with the Bible is a true encounter with the Lord.

· Open your Bible to a passage… particularly the Sunday Gospel 


LECTIO (“reading”):  Read the passage attentively, reverently, slowly. Lectio is a listening kind of reading that patiently waits in trust for the Word (Jesus) to reveal Himself. Prayer means to open yourself. In this, recognize that the divine mystery cannot be contained or controlled by us. Allow yourself to be taken in by the words and be drawn towards the Word, Jesus Christ. Depending on what happens you might read the passage several times or linger on one particular phrase or even one word. Whatever you do, don’t rush through it. Praying takes time, patience and perseverance. It takes effort and cooperation with the grace of the Lord.

·  “It’s true that the voice of God, having once fully penetrated the heart, becomes strong as the tempest and loud as the thunder, but before reaching the heart it is as weak as a light breath which scarcely agitates the air. It shrinks from noise, and is silent amid agitation.” (St. Ignatius of Loyola)

MEDITATIO (“meditation”):  This stage is our human response to God’s words. Here ponder and ruminate what was read. Quietly savor the Word, and meditate upon it in expectation. Think of Mary who“pondered these things in her heart.”Remember Jesus wants to reveal Himself, and pull you closer to Him. Consciously open yourself to the Lord, allowing Him to touch your heart. Seek Him whom you love. Meditation engages thought, imagination, emotion and desire. In meditation, God can deepen your faith, prompt conversion of your heart, and strengthen your will to follow Christ. A question to ask yourself is “What does this Word mean for my life? What do I need to change?” Notice this isn’t“navel gazing”, but an honest accounting of our lives and always directed outward to the Father, Son and Holy Spirit.

ORATIO (“prayer”):  This is the prayer of the heart. It’s unique, personal, honest and spontaneous, specific to the experience of encountering God in his Word. It can be abandonment to the will of God, like Mary:“Thy will be done.”It’s a response to the Word from the center of our hearts. It may be in words, or even just a sigh of love.

· “You are a fire that takes away the coldness, illuminates the mind with its light, and causes me to know your truth.”(St. Catherine of Siena)

· “O God, give me stillness of soul in you. Rule me O King of gentleness, King of peace.” (St. John of the Cross)

· “Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and possess. You have given all to me; to you, O Lord, now I return it; all is yours, dispose of me wholly according to your Will. Give me only your love and your grace, for this is enough for me.”  (St. Ignatius of Loyola)

CONTEMPLATIO (“contemplation”): This stage is God’s response to us, so it’s totally beyond our control. We cannot create contemplation by ourselves. It is a divine gift that the Lord in His goodness gives us. In contemplation, one is totally passive, held by the mystery of God. Essentially it’s a gaze, God’s gaze into us, and our gaze of faith back at Him. Your whole self becomes focused on the Lord. It is nothing more than a close sharing between friends. It is deep, intimate, intense, sometimes tearful, and often too deep for words. It’s childlike. It’s a surrender to the loving will of the Father in an even deeper union with His beloved Son. His gaze purifies our hearts, illumines our eyes to see with the eyes of Jesus, and teaches us compassion for our neighbor. The aim is to allow the Holy Spirit shape us into the form of the Son. It is not weird, unusual or exceptional, but rather the normal fruit of devoted and faithful practice of lectio divina. Devotion to prayer leads anyone to personal union with God.

· “Learn to abide with attention in loving waiting upon God in the state of quiet. Contemplation is nothing else but a secret, peaceful and loving infusion of God, which, if admitted, will set the soul on fire with the Spirit of love.”(St. John of the Cross)

· “Contemplative prayer is nothing else than a close sharing between friends; it means taking time frequently to be alone with him who we know loves us.”(St. Teresa of Avila)

· “Prayer is sowing, contemplation the reaping of the harvest, when the reaper is filled with wonder at the ineffable sight of the beautiful ears of corn, which have sprung up before him from the little naked seeds that he sowed.”(St. Isaak of Syria)

· The grace of contemplation is granted only in response to a longing and insistent desire.” (St. Bernard of Clairvaux)

For more on prayer read the Catechism of the Catholic Church #2558-2758

A worksheet to help guide you along the way.   pdf Lectio Divina Worksheet (329 KB)

Holy Family as the Model Family

Sirach 3:2-6, 12-14, Colossians 3:12-21, Luke 2: 22-40 or Lk 2: 22& 39-40

Pope Francis once said that as a child, he heard a story of a family with a mother, father, many children and a grandfather. The grandfather, suffering from Parkinson’s illness, would drop food on the dining table, and smear it all over his face when he ate. His son considered it disgusting. Hence, one day he bought a small table and set it off to the side of the dining hall so the grandfather would eat, make a mess and not disturb the rest of the family. One day, the Pope said, the grandfather’s son came home and found one of his sons playing with a piece of wood. “What are you making?” he asked his son. “A table,” the son replies. “Why?” the father asks. “It’s for you, Dad, when you get old like grandpa, I am going to give you this table.” Ever since that day, the grandpa was given a prominent seat at the dining table and all the help he needed in eating by his son and daughter-in-law. “This story has done me such good throughout my life,” said Pope Francis. “Grandparents are a treasure,” he said. “Often old age isn’t pretty, right? There is sickness and all that, but the wisdom our grandparents have is something we must welcome as an inheritance.” A society or community that does not value, respect and care for its elderly members “doesn’t have a future because it has no memory, it’s lost its memory,” Pope Francis added.

Introduction: On the last Sunday of the year, we celebrate the Feast of the Holy Family.  We are here to offer all the members of our own families on the altar for God’s blessing. The first reading is a commentary on the fourth commandment: "Honor your father and your mother." Ben Sirach has many good things to say about living properly according to the Torah.  Sirach reminds children of their duty to honor their parents – even when it becomes difficult. He also mentions the five-fold reward which God promises to those who honor their father and mother. The first reward is “riches,” and the second long life: “Whoever reveres his father will live a long life.” Forgiveness of sins and God’s prompt answer to prayers are the fourth and fifth rewards. He reminds children that God blesses them if they obey revere and show compassion to their father. Paul, in the letter to the Colossians, advises us that we should put on love and remain thankful in our relationships with one another. Paul’s advice is part of the "Household code" – the rules for members of the Christian family. Though its details date to Paul’s time, the underlying message of being careful with one another – being full of care – is timeless. Paul teaches that children should learn and practice noble qualities like compassion, kindness, forgiveness and sharing in the warmth of the family. In a truly holy family all members are respected, cherished, nurtured and supported, united in the bond of love. Today’s Gospel describes how Joseph presented Mary and the Child Jesus in the Temple for the ritual of the mother's purification and the child's "presentation." 

Rights and duties of parents and children: Although more emphasis is given in the first two readings on the obligation of children to their parents, there is a profound lesson here for parents too. "Like father like son" is an old saying, and very often true. If the parents fail to do what is right and just in the sight of God, they can hardly complain if their children turn out disobedient to God and to them. The young learn more from example than from precept. If parents give their children the example of a life of obedience to the laws of God and their country, the children will in turn carry out their duties to God, to their parents and to their fellowman.

Exegesis: The context: Today’s Gospel describes the presentation of the Baby Jesus in the Temple.  The Feast of the Presentation of Jesus (celebrated formally on February 2), is a combined feast, commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child in the Temple. It is known as the “Hypanthe” feast or Feast of the Purification of Mary (by the offering two pigeons in the Temple), the Feast of the Presentation of the Lord (by prayers and a sacrifice offered in the Temple to redeem or buy the firstborn male child back from the Lord), the Feast of Candlemas (because candles are blessed for liturgical and personal use) and the Feast of Encounter (because the New Testament, represented by the Baby Jesus, encountered the Old Testament, represented by Simeon and Anna).

Purification and redemption ceremonies: The Gospel describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the Baby Jesus in the Temple of God for the mother’s purification and the Child’s “redemption.” The Mosaic Law (Numbers 18: 15), taught that since every Jewish firstborn male child belonged to Yahweh, the parents had to “buy back” (redeem), the child by offering a lamb or turtledoves as a sacrifice in the Temple. In addition (Leviticus

12: 2-8), every mother had to be purified after childbirth by prayers and an offering made to God in the Temple. Joseph kept these laws as an act of obedience to God.

The encounter with Simeon and Anna:  By the inspiration of the Holy Spirit, the old, pious and Spirit-filled Simeon and Anna had been waiting in the Temple for the revelation of God’s salvation. Simeon recognized Jesus as the Lord’s anointed one, and in his prayer of blessing he prophesied that Jesus was meant to be the glory of Israel and the light of revelation to the Gentiles. While he blessed Mary, he warned her that her child would be “a sign of contradiction,” and that she would be “pierced with a sword.” Simeon was prophesying both the universal salvation that would be proclaimed by Jesus and the necessity of suffering in the mission of the Messiah

Influence of the Holy Family on Jesus: We know that the family of Jesus was steeped in Scripture. Mary’s prayer, the Magnificat, is rich in Old Testament quotations. We know that Jesus’ family had a deep life of piety that included pilgrimages and prayer to the angels. Both Mary and Joseph were accustomed to receiving the guidance of Heaven’s messengers. From Jesus’ adulthood, we can also glimpse the prayer life He learned from His parents. He prayed the morning offering of pious Jews (Mk 12:29-30). He prayed spontaneously. He took time to pray alone. Yet, He also prayed with His friends. Jesus fasted and marked the holy days. All these habits He probably acquired from His home life in Nazareth. We know that work was important to Jesus’ family. In adulthood, Jesus was called not just “Joseph’s son,” but “the carpenter’s son.” Joseph was skilled in a trade that was highly regarded in his day, and he trained Jesus in the same craft. We can conclude from Jesus’ preaching that Mary was industrious and frugal in keeping a house. It was likely from her example that Jesus drew many of His favorite stories: a woman finding just the right cloth to patch a piece of clothing, a woman setting aside leaven for tomorrow’s baking, a widow searching her house for a lost coin. Hard work, struggling to pay  the bills, taking long road trips, praying simple devotions — all of this we learn from the real Gospels. (mikeaquilina.com).

Life Messages: 1) We need to learn lessons from the Holy Family: By celebrating the Sunday following Christmas as the Feast of the Holy Family, the Church encourages us to look to the Family of Jesus, Mary and Joseph for inspiration, example and encouragement.   They were a model family in which both parents worked hard, helped each other, understood and accepted each other, and took good care of their Child so that He might grow up not only in human knowledge but also as a Child of God. Jesus brought holiness to the family of Joseph and Mary as Jesus brings us holiness by embracing us in His family. The Catechism of the Catholic Church gives the following advice to the parents: "Parents have the first responsibility for the education of their children.  They bear witness to this responsibility first by creating a home where tenderness, forgiveness, respect, fidelity, and disinterested service are the rule.  The home is well suited for education in the virtues. This requires an apprenticeship in self-denial, sound judgment, and self-mastery - the preconditions of all true freedom. Parents should teach their children to subordinate the 'material and instinctual dimensions to interior and spiritual ones.'" The CCC adds: “Parents have a grave responsibility to give good example to their children.” (CCC #2223).

2) Marriage: a Sacrament of holiness. The Feast of the Holy Family reminds us that, as the basic unit of the universal Church, each family is called to holiness. In fact, Jesus Christ has instituted two Sacraments in His Church to make society holy – the Sacrament of priesthood and the  Sacrament of marriage.  Through the Sacrament of priesthood, Jesus sanctifies the priest as well as his parish. Similarly, by the Sacrament of marriage, Jesus sanctifies not only the spouses but also the entire family. The husband and wife attain holiness when they discharge their duties faithfully, trusting in God, and drawing on the presence and power of the Holy Spirit through personal and family prayer, meditative reading of the Bible, and devout participation in Holy Mass.  Families become holy when Christ Jesus is present in them. Jesus becomes truly present in the parish church through the Sacrifice of the Holy Mass.  Similarly, Jesus becomes truly present in a family when all the members live in the Christian spirit of sacrifice. This happens when there is mutual understanding, mutual support and mutual respect.   There must be proper care and respect given by children to their parents and grandparents, even after they have grown up and left home.

 3) We need to make the family a confessional rather than a courtroom.  A senior Judge of the Supreme Court recently congratulated the bride and groom in a marriage with a pertinent piece of advice: “See that you never convert your family into a courtroom; instead let it be a confessional. If the husband and wife start arguing like attorneys in an attempt to justify their behavior, their family becomes a court of law and nobody wins.  On the other hand, if the husband and the wife -- as in a confessional -- are ready to admit their faults and try to correct them, the family becomes a heavenly one.”

4) Every Holy Mass in which we participate is our presentation. Although we were officially presented to God on the day of our Baptism, we present ourselves and our dear ones on the altar before God our Father through our Savior Jesus Christ at every Holy Mass. Hence, we need to live our daily lives with the awareness both that we are dedicated people consecrated to God and that we are obliged to lead holy lives.

5) Let us extend the boundaries of our family: The homeless man or woman today in the streets of big cities, fighting the vagaries of weather, is part of our family. The drug addict in a den, or living in fear and aloneness this day, is member of our family. The sick person, dying, alone, dirty and maybe even obnoxious, is a member of our family. The person sitting in the prison cell for whatever reason is also a child of God, and as such, according to St. John, is a member of our family. All these, as well as the cherished intimate members of our family, are “family valuables,” and, as such, are worthy of safekeeping and reverence.

On the Feast of the only perfect Family that ever lived on this earth, all parents might examine themselves and see how well they are fulfilling the grave responsibility which God has placed on them. As they heard during their marriage ceremony: "children are a gift from God to you."  Children serve as the joy of their parents’ young years and the help and comfort of their old age, but above and beyond that, they are a gift for which their parents are accountable before God, as they must, in the end, return these, His children, to Him.  Let us pray for the grace of caring for one another in our own families, for each member of the parish family, and for all families of the universal Church. May God bless all our families in the New Year.

A few years ago, a study was undertaken to find the U.S. city with the lowest incidence of cancer and heart disease.  The winner was Rosetto, Pennsylvania. Soon experts descended upon the city expecting to see a town populated by non-smokers, people who ate the correct food, took regular exercise and kept close track of their cholesterol.  To their great surprise, however, the researchers discovered that none of the above was true. They found instead that the city’s good health was tied to the close family bonds that prevailed within the community.   This suggests that there is much to be said for a close and loving family relationship.

(Source: Homilies of Fr. Tony Kadavil)



The Stump of Jesse

"On that day, A shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom." (Isaiah 11:1)  This stump is a symbol of the line of the kings of Israel.  The tree was cut off when Israel was taken into exile by Assyria in 722 BC and the Jews were deported in 586 BC.  The tribes of Israel were named because they were descendants of the sons of Jacob.  The northern 10 tribes and the southern 2 tribes.  The northern kingdom broke from the southern tribes because like many families a disagreement split them apart.  The southern tribes were made of the descendants of Benjamin and Judah and had Jerusalem, the city with the temple.

Jerusalem also was home of the king.  The king was in the line of David who was of the tribe of Judah.  When the king was dethroned and taken into exile in 586 BC they lost their king.  And since they were in exile for many years they forgot who was in line to be king.  When Matthew's Gospel relates the genealogy of Jesus, he recognizes Jesus as coming from this line.  This is a key point because the Messiah was always prophesied as being from this line.  Jesus needed be from the tribe of Judah in the line of David in order to be the recognized as the king of Israel.  The stump of Jesse blossoms because David is the son of Jesse, Jesus is the blossom of the line of David who then desires to graft all people to this line.  Through our baptism we are grafted to this line.  

The Return of the King by J.R.R. Tolkien beautifully images this stump that blossoms.  When I think of this stump I get the picture from the movie produced by Peter Jackson.  There is a white tree in the city of Gondor that blossoms when the true king is seated on the throne.  It was believed the lineage of the true king had been lost so they had a steward until the heir would return.  The tree never blossoms for the steward, only the king.  Gondor is the city of men in the story and comes under attack.  It was once before under attack when the king was killed by the enemy Sauron.  When the king was killed the tree withered and did not bloom.  In the movie we hear the story of the tree as Gandalf the wizard passes by with the Hobbit Pippin.  When Aragorn enters the city and takes up the sword of the king the tree blossoms, giving hope to the kingdom.  At the end of the movie the king is crowned and seated on the throne and the tree is in full bloom.  

The blooms are pink, which is the color of joy.  Advent calls for us to prepare for the coming of the Lord at the second coming and at Christmas.  Let us prepare our hearts for this coming so we may rejoice at Christmas and at the second coming of Christ in our life. 

October is Respect Life Month

Five ways that we can respect life.  

1.  Respect ourselves.  We are made of body and soul, material and immaterial, thus we must care for both.  A daily prayer life, weekly Sunday Mass, and monthly confession are ways that we begin to care for our soul.  Purging sin and doing our best to remain in the state of grace.  Care for our bodies is also necessary.  Our body needs the proper nutrients and exercise to function according to the way it is designed.  Appropriate exercise and eating should be part of our care and respect for our own life. 

2.  Visit someone in a nursing home.  Whether they be family members or total strangers, it can be very lonely in a home for the elderly.  Regular visits, even with our kids to teach them the value of human life, will give great dignity to the aged as well as the young. 

3.  Helping young families.  We all know that caring for children is often very difficult.  Be generous with your time and help those who are new mothers, or mothers of several young children.  Ask them if you can cook a meal for them, or help them clean the house or even watch the kids for a couple of hours.  What a great way to encourage the growth of our community, our parish, while showing our respect for the young and our care for their mothers and fathers.

4.  Praying outside an abortion clinic.  A society that aborts its young has no future.  Our prayers and penances for the end of this evil is necessary for the good of the world.  Secondly to offer support and prayers for those who have had an abortion, or are contemplating abortion.  We need to offer our assistance to help them grieve the decisions they have made.  Encouraging them to attend a Rachel’s Vineyard retreat for healing is a wonderful opportunity for us to offer our support.

5.  Voting.  Politics often get in the way of doing what is right.  Sometimes for the common good to be attained we have to offer up our financial comfort for a greater good.  We should never play games with a human life, and making life a political issue is an egregious crime.  Any politician that believes the common good is to allow the killing of human life is not a good politician.  A politician has a duty to protect life, and the dignity of every human.

The Assumption of Mary: 12 things to know and share

by Jimmy Akin

What is the doctrine of the Assumption, how did it come to be defined, and how can we apply it in our lives? Here are 12 things to know and share . . .

August 15 is the solemnity of the Assumption of Mary.

In the United States, it is a holy day of obligation.

What is the Assumption of Mary, how did it come to be defined, and what relevance does it have for our lives?

Here are 12 things to know and share . . .


1) What is the Assumption of Mary?

The Assumption of Mary is the teaching that:

The Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory [Pius XII, Munificentissimus Deus 44].


2) What level of authority does this teaching have?

This teaching was infallibly defined by Pope Pius XII on November 1, 1950 in the bull Munificentissimus Deus (Latin, “Most Bountiful God”).

As Pius XII explained, this is “a divinely revealed dogma” (ibid.).

This means that it is a dogma in the proper sense. It is thus a matter of faith that has been divinely revealed by God and that has been infallibly proposed by the Magisterium of the Church as such.


3) Does that mean it is an “ex cathedra” statement and that we have to believe it?

Yes. Since it is a dogma defined by the pope (rather than by an ecumenical council, for example), it is also an “ex cathedra” statement (one delivered “from the chair” of Peter).

Because it is infallibly defined, it calls for the definitive assent of the faithful.

Pope John Paul II explained:

The definition of the dogma, in conformity with the universal faith of the People of God, definitively excludes every doubt and calls for the express assent of all Christians [General Audience, July 2, 1997].

Note that all infallibly defined teachings are things we are obliged to believe, even if they aren’t defined “ex cathedra” (by the pope acting on his own).

The bishops of the world teaching in union with the pope (either in an ecumenical council or otherwise) can also infallibly define matters, but these aren’t called “ex cathedra” since that term refers specifically to the exercise of the pope’s authority as the successor of St. Peter. (It’s Peter’s cathedra or “chair” that symbolizes the pope’s authority.)


4) Does the dogma require us to believe that Mary died?

It is the common teaching that Mary did die. In his work, Fundamentals of Catholic Dogma, Ludwig Ott lists this teaching as sententia communior (Latin, “the more common opinion”).

Although it is the common understanding of that Mary did die, and although her death is referred to in some of the sources Pius XII cited in Munificentissimus Deus, he deliberately refrained from defining this as a truth of the faith.

John Paul II noted:

On 1 November 1950, in defining the dogma of the Assumption, Pius XII avoided using the term "resurrection" and did not take a position on the question of the Blessed Virgin’s death as a truth of faith.

The Bull Munificentissimus Deus limits itself to affirming the elevation of Mary’s body to heavenly glory, declaring this truth a "divinely revealed dogma."


5) Why should Mary die if she was free from Original Sin and its stain?

Being free of Original Sin and its stain is not the same thing as being in a glorified, deathless condition.

Jesus was also free of Original Sin and its stain, but he could—and did—die.

Expressing a common view among theologians, Ludwig Ott writes:

For Mary, death, in consequence of her freedom from original sin and from personal sin, was not a consequence of punishment of sin.

However, it seems fitting that Mary’s body, which was by nature mortal, should be, in conformity with that of her Divine Son, subject to the general law of death.


6) What are the earliest surviving references to Mary’s Assumption?

John Paul II noted:

The first trace of belief in the Virgin's Assumption can be found in the apocryphal accounts entitled Transitus Mariae [Latin, “The Crossing Over of Mary”], whose origin dates to the second and third centuries.

These are popular and sometimes romanticized depictions, which in this case, however, pick up an intuition of faith on the part of God's People.


7) How did the recognition of Mary’s Assumption develop in the East?

John Paul II noted:

There was a long period of growing reflection on Mary’s destiny in the next world.

This gradually led the faithful to believe in the glorious raising of the Mother of Jesus, in body and soul, and to the institution in the East of the liturgical feasts of the Dormition [“falling asleep”—i.e., death] and Assumption of Mary.


8) How did Pius XII prepare for the definition of the Assumption?

John Paul II noted:

In May 1946, with the Encyclical Deiparae Virginis Mariae, Pius XII called for a broad consultation, inquiring among the Bishops and, through them, among the clergy and the People of God as to the possibility and opportuneness of defining the bodily assumption of Mary as a dogma of faith.

The result was extremely positive: only six answers out of 1,181 showed any reservations about the revealed character of this truth.


9) What Scriptural basis is there for the teaching?

John Paul II noted:

Although the New Testament does not explicitly affirm Mary’s Assumption, it offers a basis for it because it strongly emphasized the Blessed Virgin's perfect union with Jesus’ destiny.

This union, which is manifested, from the time of the Savior’s miraculous conception, in the Mother’s participation in her Son’s mission and especially in her association with his redemptive sacrifice, cannot fail to require a continuation after death.

Perfectly united with the life and saving work of Jesus, Mary shares his heavenly destiny in body and soul.

There are, thus, passages in Scripture that resonate with the Assumption, even though they do not spell it out.


10) What are some specific Old Testament passages?

Pope Pius XII pointed to several passages that have been legitimately used in a “rather free” manner to explain belief in the Assumption (meaning: these passages resonate with it in various ways, but they don’t provide explicit proof):

Often there are theologians and preachers who, following in the footsteps of the holy Fathers, have been rather free in their use of events and expressions taken from Sacred Scripture to explain their belief in the Assumption.

Thus, to mention only a few of the texts rather frequently cited in this fashion, some have employed the words of the psalmist:

"Arise, O Lord, into your resting place: you and the ark, which you have sanctified" (Ps. 131:8);

and have looked upon the Ark of the Covenant, built of incorruptible wood and placed in the Lord's temple, as a type of the most pure body of the Virgin Mary, preserved and exempt from all the corruption of the tomb and raised up to such glory in heaven.

Treating of this subject, they also describe her as the Queen entering triumphantly into the royal halls of heaven and sitting at the right hand of the divine Redeemer(Ps. 44:10-14ff).

Likewise they mention the Spouse of the Canticles "that goes up by the desert, as a pillar of smoke of aromatical spices, of myrrh and frankincense" to be crowned (Song 3:6; cf. also 4:8, 6:9).

These are proposed as depicting that heavenly Queen and heavenly Spouse who has been lifted up to the courts of heaven with the divine Bridegroom [Munificentissimus Deus 26].


11) What are some specific New Testament passages?

Pius XII continued:

Moreover, the scholastic Doctors have recognized the Assumption of the Virgin Mother of God as something signified, not only in various figures of the Old Testament, but also in that woman clothed with the sun whom John the Apostle contemplated on the Island of Patmos (Rev. 12:1ff).

Similarly they have given special attention to these words of the New Testament: "Hail, full of grace, the Lord is with you, blessed are you among women"(Luke 1:28), since they saw, in the mystery of the Assumption, the fulfillment of that most perfect grace granted to the Blessed Virgin and the special blessing that countered the curse of Eve [Munificentissimus Deus 27].


12) How can we apply this teaching to our everyday lives?

According to Pope Benedict XVI:

By contemplating Mary in heavenly glory, we understand that the earth is not the definitive homeland for us either, and that if we live with our gaze fixed on eternal goods we will one day share in this same glory and the earth will become more beautiful.

Consequently, we must not lose our serenity and peace even amid the thousands of daily difficulties. The luminous sign of Our Lady taken up into Heaven shines out even more brightly when sad shadows of suffering and violence seem to loom on the horizon.

We may be sure of it: from on high, Mary follows our footsteps with gentle concern, dispels the gloom in moments of darkness and distress, reassures us with her motherly hand.

Supported by awareness of this, let us continue confidently on our path of Christian commitment wherever Providence may lead us. Let us forge ahead in our lives under Mary's guidance [General Audience, August 16, 2006].


National Catholic Register

The Language of Love

The Language of Love
A letter to the Catholic families and healthcare providers of the Diocese of Lincoln
Most Reverend James D. Conley, STL

Dear Brothers and Sisters in Christ,

Additional Resources

Click here for a PDF version of The Language of Love.
In Obedience to Christ: A Pastoral Letter To Catholic Couples and Physicians on the Issue of Contraception
Bishop Glennon P. Flavin  |  Click here.
Humanae Vitae  |  Click here.

Married Love and the Gift of Life  |  Click here.

Mother Teresa, 1994 National Prayer Breakfast  |  Click here.

To read more of Bishop Conley, check out his writings and columns.

Twenty years ago, Blessed Mother Teresa of Calcutta stood before the President of the United States, before senators and congressmen, before justices of the United States Supreme Court.  She spoke about her work among the world’s poor.  She spoke about justice and compassion.  Most importantly, she spoke about love.

“Love,” she told them, “has to hurt. I must be willing to give whatever it takes not to harm other people and, in fact, to do good to them.  This requires that I be willing to give until it hurts.  Otherwise, there is no true love in me and I bring injustice, not peace, to those around me.”[1]

Sacrifice is the language of love.  Love is spoken in the sacrifice of Jesus Christ, who poured out his life for us on the cross. Love is spoken in the sacrifice of the Christian life, sharing in Christ’s life, death, and resurrection.  And love is spoken in the sacrifice of parents, and pastors, and friends.

We live in a world short on love.  Today, love is too often understood as romantic sentimentality rather than unbreakable commitment. But sentimentality is unsatisfying.  Material things, and comfort, and pleasure bring only fleeting happiness.  The truth is that we are all searching for real love, because we are all searching for meaning. 

Love—real love—is about sacrifice, and redemption, and hope.  Real love is at the heart of a rich, full life.  We are made for real love.  And all that we do—in our lives, our careers, and our families, especially—should be rooted in our capacity for real, difficult, unfailing love.

But today, in a world short on love, we’re left without peace, and without joy.

In my priesthood, I have stood in front of abortion clinics to offer help to women experiencing unwanted pregnancies; I have prayed with the neglected elderly; and I have buried young victims of violence.  I have seen the isolation, the injustice, and the sadness that comes from a world short on love.  Mother Teresa believed, as do I, that much of the world’s unhappiness and injustice begins with a disregard for the miracle of life created in the womb of mothers.  Today, our culture rejects love when it rejects the gift of new life, through the use of contraception

Mother Teresa said that, “in destroying the power of giving life, through contraception, a husband or wife…destroys the gift of love.”

Husbands and wives are made to freely offer themselves as gifts to one another in friendship, and to share in the life-giving love of God.

He created marriage to be unifying and procreative.  To join husband and wife inseparably in the mission of love, and to bring forth from that love something new. 

Contraception robs the freedom for those possibilities.

God made us to love and to be loved.  He made us to delight in the power of sexual love to bring forth new human beings, children of God, created with immortal souls.  Our Church has always taught that rejecting the gift of children erodes the love between husband and wife: it distorts the unitive and procreative nature of marriage.  The use of contraception gravely and seriously disrupts the sacrificial, holy, and loving meaning of marriage itself.

The Church continues to call Catholic couples to unity and procreativity. Marriage is a call to greatness—to loving as God loves—freely, creatively, and generously.  God himself is a community of love—the Father, the Son, and the Holy Spirit.  Christian marriage is an invitation to imitate, and to know, and to share in the joyful freedom of God’s love, an echo of the Holy Trinity.


In 1991, my predecessor, Bishop Glennon P. Flavin, wrote that “there can be no true happiness in your lives unless God is very much a part of your marriage covenant.  To expect to find happiness in sin is to look for good in evil…. To keep God in your married life, to trust in his wisdom and love, and to obey his laws…will deepen your love for each other and will bring to you that inner peace of mind and heart which is the reward of a good conscience.”[2]

God is present in every marriage, and present during every marital embrace.  He created sexuality so that males and females could mirror the Trinity: forming, in their sexual union, the life-long bonds of family.  God chose to make spouses cooperators with him in creating new human lives, destined for eternity.  Those who use contraception diminish their power to unite and they give up the opportunity to cooperate with God in the creation of life.

As Bishop of Lincoln, I repeat the words of Bishop Flavin.  Dear married men and women: I exhort you to reject the use of contraception in your marriage.  I challenge you to be open to God’s loving plan for your life.  I invite you to share in the gift of God’s life-giving love.  I fervently believe that in God’s plan, you will rediscover real love for your spouse, your children, for God, and for the Church.  I know that in this openness to life, you will find the rich adventure for which you were made.

Our culture often teaches us that children are more a burden than a gift—that families impede our freedom and diminish our finances.  We live in a world where large families are the objects of spectacle and derision, instead of the ordinary consequence of a loving marriage entrusted to God’s providence.  But children should not be feared as a threat or a burden, but rather seen as a sign of hope for the future. 

In 1995, Blessed John Paul II wrote that our culture suffers from a “hedonistic mentality unwilling to accept responsibility in matters of sexuality, and… a self-centered concept of freedom, which regards procreation as an obstacle to personal fulfilment. ”[3]  Generous, life-giving spousal love is the antitode to hedonism and immaturity: parents gladly give up frivolous pursuits and selfishness for the intensely more meaningful work of loving and educating their children.

In the Diocese of Lincoln, I am grateful for the example of hundreds of families who have opened themselves freely and generously to children.  Some have been given large families, and some have not.  And of course, a few suffer the very difficult, hidden cross of infertility or low fertility.  The mystery of God’s plan for our lives is incomprehensible.  But the joy of these families, whether or not they bear many children, disproves the claims of the contraceptive mentality. 

Dear brothers and sisters, Blessed John Paul II reminded us that, “man is called to a fullness of life which far exceeds the dimensions of his earthly existence, because it consists in sharing the very life of God.”[4]  The sexual intimacy of marriage, the most intimate kind of human friendship, is a pathway to sharing in God’s own life.  It is a pathway to the fullness of our own human life; it is a means of participating in the incredible love of God.  Contraception impedes our share in God’s creative love.  And thus it impedes our joy.

The joy of families living in accord with God’s plan animates and enriches our community with a spirit of vitality and enthusiasm.  The example of your friends and neighbors demonstrates that while children require sacrifice, they are also the source of joy, meaning, and of peace.  Who does not understand the great gift of a loving family? 

Yes, being lovingly open to children requires sacrifice. But sacrifice is the harbinger of true joy.  Dear brothers and sisters, I invite you to be open to joy.


Of course, there are some true and legitimate reasons why, at certain times, families may discern being called to the sacrifice of delaying children. For families with serious mental, physical, or emotional health problems, or who are experiencing dire financial troubles, bearing children might best be delayed.  The Catechism of the Catholic Church teaches that couples must have “just” reasons to delay childbearing. For couples facing difficulties of various kinds, the Church recommends Natural Family Planning: a method for making choices about engaging in fruitful sexual relations. 

Natural Family Planning does not destroy the power to give life: instead, it challenges couples to discern prayerfully when to engage in life-giving sexual acts. It is an integrated, organic and holistic approach to fertility care.

Natural Family Planning is a reliable and trustworthy way to regulate fertility, is easy to learn, and can be a source of unity for couples.  To be sure, using NFP requires sacrifice and patience, but sacrifice and patience are not obstacles to love, they are a part of love itself.  Used correctly, NFP forms gentle, generous husbands, and selfless, patient wives.  It can become a school of virtuous and holy love.

Those who confine sexual intimacy to the infertile times of the month are not engaging in contraceptive practices.  They do not attempt to make a potentially fertile act infertile.  They sacrificially abstain during the fertile time precisely because they respect fertility; they do not want to violate it; they do not want to treat the gift of fertility as a burden.

In some relatively rare instances, Natural Family Planning is used by couples with a contraceptive mentality.  Too often couples can choose to abstain from fertility by default, or out of fear of the consequences of new life.  I encourage all couples who use Natural Family Planning to be very open with each other concerning the reasons they think it right to limit their family size, to take their thoughts to God, and to pray for his guidance. Do we let fear, anxiety, or worry determine the size of our families? Do we entrust ourselves to the Lord, whose generosity provides for all of our needs?

“Perfect love,” scripture teaches, “casts out fear.”[5]

Dear friends, I exhort you to openness in married life.  I exhort you to trust in God’s abundant providence.


I would like to address in a special way Catholic physicians, pharmacists and other healthcare professionals.  The noble aim of your profession is to aid men and women as they live according to God’s perfect plan. Bishop Flavin wrote that, as professionals, “you are in a position to be God’s instruments in manifesting his truth, and his love.”[6]

No Catholic healthcare provider, in good conscience, should engage in the practice of medicine by undermining the gift of fertility.  There is no legitimate medical reason to aid in the acts of contraception or sterilization.  No Catholic physician can honestly argue otherwise. 

Healthcare is the art of healing.  Contraception and sterilization may never be considered healthcare.  Contraception and sterilization denigrate and degrade the body’s very purpose.  Fertility is an ordinary function of health and human flourishing; and an extraordinary participation in God’s creative love.  Contraception and sterilization stifle the natural and the supernatural processes of marriage, and cause grave harm.  They treat fertility as though it were a terrible inconvenience, or even a physical defect that needs to be treated. 

Contraception attempts to prevent life from the beginning, and when that fails, some contraception destroys newly created life.  Many contraceptives work by preventing the implantation of an embryonic human being in the uterus of his or her mother. 

Contraception is generally regarded by the medical community as the ordinary standard of care for women. The Church’s teachings are often regarded as being opposed to the health and well-being of women.  But apart from the moral and spiritual dangers of contraception, there are also grave physical risks to the use of most chemical contraceptives.  Current medical literature overwhelmingly confirms that contraception puts women at risk for serious health problems, which doctors should consider very carefully.

Some women have health conditions that are better endured when treated by hormonal contraceptives.  But the effects of contraception often mask the underlying conditions that endanger women’s health.  Today, there are safe, natural means of correcting hormonal imbalances, and solving the conditions that are often treated by contraception.

Contraception is an unhealthy standard of care.  All doctors can do better.

Catholic physicians are called to help their patients and their colleagues learn the truth about the dangers of contraception and sterilization.  The good example of a physician who refuses to prescribe contraceptives and perform sterilizations or a pharmacist who refuses to distribute contraceptives in spite of antagonism, financial loss, or professional pressure is an opportunity to participate in the suffering of Jesus Christ.  I am grateful for the Catholic physicians and pharmacists who evangelize their patients and colleagues through a commitment to the truth.


Tragically, a majority of people in our culture and even in our Church, have used contraception.  Much of the responsibility for that lies in the fact that too few have ever been exposed to clear and consistent teaching on the subject.  But the natural consequences of our culture’s contraceptive mentality are clear.  Mother Teresa reflected that “once living love is destroyed by contraception, abortion follows very easily.”[7]  She was right.  Cultural attitudes that reject the gift of life lead very easily to social acceptance for abortion, for no-fault divorce, and for fatherless families.  For fifty years, America has accepted the use of contraception, and the consequences have been dire. 

Dear brothers and sisters, I encourage you to read the encyclical by Pope Paul VI, Humanae Vitae with your spouse, or in your parish.  Consider also Married Love and the Gift of Life, written by the United States Conference of Catholic Bishops. 

Dear brother priests, I encourage you to preach about the dangers of contraception, and to visit with families in your parish about this issue.

Dear brothers and sisters, if you have used or prescribed contraception, the merciful love of God awaits.  Healing is possible—in the sacrament of penance.  If you have used or supported contraception, I pray that you will stop, and that you will avail yourself of God’s tender mercy by making a good heartfelt confession.


Today, openness to children is rarely celebrated, rarely understood, and rarely supported.  To many, the Church’s teachings on life seem oppressive or old-fashioned.  Many believe that the Church asks too great a sacrifice. 

But sacrifice is the language of love.  And in sacrifice, we speak the language of God himself.  I am calling you, dear brothers and sisters, to encounter Christ in your love for one another.  I am calling you to rich and abundant family life.  I am calling you to rejoice in the love, and the sacrifice, for which you were made.  I am calling your family to share in the creative, active love of the Father, the Son, and the Holy Spirit.

I pray that in true sacrifice, each of you will know perfect joy.

Through the intercession of Our Lady of the Annunciation, the Holy Family, and in the love of Jesus Christ,

+James D. Conley

Bishop of Lincoln

March 25, 2014

Solemnity of the Annunciation of the Lord

[1] Blessed Teresa of Calcutta.  National Prayer Breakfast, 1994.

[2] Glennon P. Flavin, Pastoral Letter to Catholic Couples and Physicians.  September 26, 1991

[3] Blessed John Paul II.  Evangelium Vitae, 13.

[4] Ibid. 2.

[5] I John 4:18

[6] Bishop Flavin.

[7] Blessed Teresa of Calcutta.  National Prayer Breakfast, 1994.

Why do Catholics do that? Lighting Votive Candles

Before I address the use of votive candles in particular, we have to appreciate the symbolism of light and the general usage of candles in religious practice. In Judaism, a perpetual light was kept burning in the Temple and the synagogues not only to ensure the ability to light other candles or oil lamps in the evening but also to show the presence of God (cf. Ex 27:20-21 and Lv 24:24). Later, the Talmud prescribed a lit lamp at the Ark, where the Torah and other writings of Sacred Scripture were kept, to show reverence to the Word of God. (This practice probably influenced our own one of having a lit candle near the tabernacle to indicate the presence of and to show reverence for the Blessed Sacrament.)

Roman pagan culture also used candles in religious practice. Lit candles were used in religious and military processions, showing the divine presence, aid or favor of the gods. With the development of emperor worship, candles were also lit near his image as a sign of respect and reverence. Remember that by the time of Jesus, the emperor was considered divine and even given the titles Pontifex Maximus (high priest) and Dominus et Deus (Lord and God).

Christians adapted the use of lit candles (or even oil lamps in the Eastern Roman Empire) for Mass, liturgical processions, evening prayer ceremonies, funeral processions and, again, to show reverence to the reserved Blessed Sacrament. Moreover, there is evidence that lit candles or oil lamps were burned at the tombs of saints, particularly martyrs, by the 200s, and before sacred images and relics by the 300s. St. Jerome (d 420), in his <Contra Vigilantium,> attested to this practice. Note, however, that this practice probably existed well before our available written evidence.

In our Catholic tradition, in early times as well as today, light has a special significance - Christ Recall Jesus said, "I am the light of the world. No follower of Mine shall ever walk in darkness; no, he shall possess the light of life" (Jn 8:12) and "I have come to the world as its light, to keep anyone who believes in Me from remaining in the dark" (Jn 12:46).

Moreover, the prologue of St. John's Gospel connects Christ and true life with the imagery of light: "Whatever came to be in Him found life, life for the light of men" and "The real light which gives light to every man was coming into the world" (Jn 1:4, 9). For this reason, in our liturgy for the sacrament of baptism, the priest presents a candle lit from the Paschal candle, which in turn symbolizes the Paschal mystery, and says to the newly baptized, "You have been enlightened by Christ Walk always as children of the light and keep the flame of faith alive in your hearts. When the Lord comes, may you go out to meet Him with all the saints in the heavenly kingdom" (<Rite of Christian Initiation of Adults>).

The light, then, is a symbol of faith, truth, wisdom, virtue, grace, the divine life, charity, the ardor of prayer and the sacred presence which flow from Christ Himself.

With this background, we can appreciate the usage of votive candles. Here, as in early Christian times, we light a candle before a statue or sacred image of our Lord or of a saint. Of course, we do not honor the statue or the image itself, but the one whom that statue or image represents. The light signifies our prayer offered in faith coming into the light of God. With the light of faith, we petition our Lord in prayer, or petition the saint to pray with us and for us to the Lord. The light also shows a special reverence and our desire to remain present to the Lord in prayer even though we may depart and go about our daily business.

Interestingly, in the Middle Ages, the symbolism of the votive candles was elaborated. St. Radigund (d. 587) described a practice whereby a person would light a candle or several candles which equaled his own height, this was called "measuring to" such a saint Although it may seem peculiar to us, this "measuring" actually reflects the idea of the candle representing the person in faith who has come into the light to offer his prayer.

Also, some medieval spiritual writers expanded the imagery of the candle itself: bees wax symbolized the purity of Christ, the wick, the human soul of Christ, and the light His divinity. Also, the burning candle symbolized a sacrifice, which is made in both the offering of the prayer and the acceptance of the Lord's Will.

In all, the usage of votive candles is a pious practice which continues today in many churches. The symbolism does remind us that prayer is a "coming into" the light of Christ, allowing our souls to be filled with His light, and letting that light bum on in our souls even though we may return to our other activities.

Fr. Saunders is associate pastor of Queen of Apostles Parish and president of the Notre Dame Institute, both in Alexandria, VA.

This article appeared in the July 14, 1994 issue of "The Arlington Herald."


In Defense of the Christians

No one may share the eucharist with us unless he believes that what we teach is true, unless he is washed in the regenerating waters of baptism for the remission of his sins, and unless he lives in accordance with the principles given us by Christ.

We do not consume the eucharistic bread and wine as if it were ordinary food and drink, for we have been taught that as Jesus Christ our Savior became a man of flesh and blood by the power of the Word of God, so also the food that our flesh and blood assimilates for its nourishment becomes the flesh and blood of the incarnate Jesus by the power of his own words contained in the prayer of thanksgiving.

The apostles, in their recollections, which are called gospels, handed down to us what Jesus commanded them to do. They tell us that he took bread, gave thanks and said: Do this in memory of me. This is my body. In the same way he took the cup, he gave thanks and said: This is my blood. The Lord gave this command to them alone. Ever since then we have constantly reminded one another of these things. The rich among us help the poor and we are always united. For all that we receive we praise the Creator of the universe through his Son Jesus Christ and through the Holy Spirit.

On Sunday we have a common assembly of all our members, whether they live in the city or the outlying districts. The recollections of the apostles or the writings of the prophets are read, as long as there is time. When the reader has finished, the president of the assembly speaks to us; he urges everyone to imitate the examples of virtue we have heard in the readings. Then we all stand up together and pray.

On the conclusion of our prayer, bread and wine and water are brought forward. The president offers prayers and gives thanks to the best of his ability, and the people give assent by saying, “Amen.” The eucharist is distributed, everyone present communicates, and the deacons take it to those who are absent.

The wealthy, if they wish, may make a contribution, and they themselves decide the amount. The collection is placed in the custody of the president, who uses it to help the orphans and widows and all who for any reason are in distress, whether because they are sick, in prison, or away from home. In a word, he takes care of all who are in need.


We hold our common assembly on Sunday because it is the first day of the week, the day on which God put darkness and chaos to flight and created the world, and because on that same day our savior Jesus Christ rose from the dead. For he was crucified on Friday and on Sunday he appeared to his apostles and disciples and taught them the things that we have passed on for your consideration.

- This is an excerpt from St. Justin Martyr who lived from 100-165 AD.  He passes on to us what the Christians were doing in their Eucharistic celebrations very early in the life of the Church.  It is a consoling thought for us to see that what we do as Catholics is passed on from the Apostles through the people of God and we continue to "Do this in memory of me."