Blog

Feast of the Ascension

Ascension – What’s in it for Me?

Dr. Marcellino D’Ambrosio

The celebration of the Ascension used to leave me a bit flat. It was clear what Good Friday did for me.  And Easter Sunday’s benefits were indisputable.  But as for the Ascension, what’s in it for me?

Christianity is about a kind of love we call agape or charity.  It is love that looks away from itself to another and gives itself away for another. The Divine Word did not become man or endure the cross because something was in it for Him.

Charity shares in the beloved’s joys and sorrows (John 14:28).  The first thing to remember about the Ascension is that it is about sharing in Jesus’ joy.  It is about celebrating his return to the heavenly glory to which he refused to cling (Phil 2:6-11).  It is about rejoicing that his crown of thorns has been replaced with the kingly crown, that the mocking crowd at Calvary has been replaced with myriads of adoring angels.  The Ascension is about Jesus’ triumph and glorification. If we get our attention off ourselves and allow the Holy Spirit’s love of the Son to animate our souls, we’ll experience greater joy than when we see our child hit a home run or graduate from college.

But the Ascension is not just about charity.  It is also a feast of hope.  Yes, there is something in it for us.  He goes to prepare a place for us (John 14:2).  We will also one day wear crowns made of gold instead of thorns.

For us to endure until that blessed moment, we need divine power.  That’s another reason we ought to rejoice in his Ascension.  He takes his place at God’s right hand so that he can pour out the promise of the Father, the Holy Spirit, upon his disciples (Ephesians 4:10).

As he ascends, he tells the disciples to wait for this power.  But notice that he does not tell them to wait passively for the rapture.  He does not instruct them to pour over Bible prophecies, debating about how and when he will return.  In fact in Acts 1:11, after the Lord ascends out of their sight, the angels ask why the disciples just stand there, staring into space.

The waiting is not to be a squandering of precious time.  It is waiting for a purpose, nine days of prayer (the first novena!) leading to empowerment.  Why empowerment?  Because they have challenging work to do.  “Go, therefore, and make disciples of all nations.”   (Matthew 28: 16-20).

We used to think that evangelization was something that happened in mission countries far away, carried out by priests and religious.  But the Second Vatican Council told us that our own neighborhoods are mission territory, and that every single Catholic is called to be an evangelist.  Pope John Paul II proclaimed this as the “New Evangelization” because the place is new–right next door–and the missionaries are new since they include all us all.

I’m really not sure that St. Francis of Assisi ever said “Preach the Gospel always; when necessary, use words.”  But if he did, note this–Francis often thought it very necessary to use words.  His words could be heard in marketplaces, on street-corners, in Churches, wherever there were people.  Of course, preaching without an authentic witness of life is certainly counterproductive.  But forget about the idea that just the witness of our lives is enough.  It is not.  You may not called to preach on street corners, but Vatican II and subsequent popes, echoing 1 Peter 3:15, say that we all must be ready  to articulate what Jesus has done for us, what he means to us, and why he is the answer to the world’s problems.

Feel inadequate to the task?  You’re in good company.  Pope Benedict’s first public statement was an admission of his inadequacy.  Do as he does–pray for the power of the Holy Spirit to move in and through you, and take the time to keep learning more about your faith so that you can share it with ever greater confidence.

Observing Holy Week

On Holy Thursday at the evening Mass the remembrance of the meal preceding the Exodus casts its own special light because of the Christ’s example in washing the feet of his disciples and Paul’s account of the institution of the Christian Passover in the Eucharist.

On Good Friday the liturgical service has as its center John’s narrative of the Passion of him who was proclaimed in Isaiah as the Servant of the Lord and who became the one High Priest by offering himself to the Father.

At the Vigil on the holy night of Easter there are seven Old Testament readings which recall the wonderful works of God in the history of salvation. There are two New Testament readings, the announcement of the Resurrection according to one of the Synoptic Gospels and a reading fromSt. Paulon Christian baptism as the sacrament of Christ’s Resurrection.

The Gospel reading for the Mass on Easter day is from John on the finding of the empty tomb. There is also, however, the option to use the Gospel texts from the Easter Vigil or, when there is an evening Mass on Easter Sunday, to use the account in Luke of the Lord’s appearance to the disciples on the road to Emmaus. The first reading is from the Acts of the Apostles, which throughout the Easter season replaces the Old Testament reading. The reading from the Apostle Paul concerns the living out of the paschal mystery in the Church.

Catholicism Project: Ten Week Series at St. Paul’s

St. Paul the Apostle will present a ten part series on “Catholicism” Tuesday nights starting with prayer, the hour long video and table discussion.

CATHOLICISM PROJECT: Join us Tuesday nights: March 13-May 15
7:00 to 8:30pm in the ACTIVITY CENTER ROOM A4

Father Robert Barron, an acclaimed author and theologian,  tells the story of Catholicism around the world, using music, art, literature, and all the riches of the Catholic faith.  This is not a video lecture or scripture study, but a great journey to many global locations of our 2,000 year old Catholic culture, as well as into the spiritual and intellectual riches of our faith.

Flyer below:
Catholicism Project at St. Paul’s 2012

Bishop Conlon Letter about HHS Mandate

Bishop Conlon Addresses HHS Mandates to the People of the Diocese of Joliet

January 31, 2012

Dear Friends in Christ,

On January 20th an agency of the federal government created a serious threat to the freedom of religion guaranteed by the First Amendment of the U.S. Constitution. As Americans and Christians, we must take steps to counter this threat.

The U.S. Department of Health and Human Services issued a directive that all private health care insurance programs must include several reproductive services for women. These services must be provided without any co-pay or deductible. Among the services are FDA-approved prescription contraceptives (some of which can cause early abortion), sterilization procedures and related education and counseling. The directive applies to religious employers, even if the services in question violate their moral principles. It also places an unnecessary burden of conscience on other employers, Catholic and otherwise, who consider these services immoral.

The directive does provide an exemption for some religious employers, but the terms of exemption are very narrow. The employer must employ primarily members of its own faith and serve primarily members of its own faith. Certainly most Catholic hospitals would not qualify for an exemption and perhaps many Catholic universities. Catholic Charities would not qualify. It could be argued that Catholic dioceses, parishes and schools likewise do not qualify, since Christ clearly sent his followers to proclaim the Gospel to everyone, to invite everyone into his Kingdom and to serve all who are in need. The Church doesn’t exist just to take care of its own.

Now, it is no secret that many Catholics dissent from the Church’s longstanding teaching on artificial contraception, elective sterilization and abortion. However, pursuing old arguments on these issues will sidetrack us from the real one at hand. The Health and Human Services directive is a violent breach of the wall of separation between church and state. For the government to force a religious body to pursue a course of action that contradicts its beliefs, particularly where no public interest is at stake, is completely unacceptable.

Throughout the history of this country, religious groups, certainly the Catholic Church, have made good use of religious liberty by contributing enormously to the common good. We have run hospitals and nursing homes that cared for everyone, especially the poor. We built universities and schools that educated millions of people who went on to develop this nation. Every day we feed the hungry, clothe the naked, shelter the homeless, fight for the oppressed and in many other ways give hope to the downtrodden—all done in the name of God, all done because of our faith.

Now our ability to carry out many of these apostolates is at stake, and many of our dedicated employees are potentially at risk of losing their medical insurance.

Your help is greatly needed, both as Christians and as Americans. First, please pray that this grave threat to religious liberty be stopped. Surely, if the gates of hell cannot prevail against the Church, God can manage a cabinet department. Second, support whatever efforts I may ask you to support in the future, such as legislative or judicial remedies. Even now, you can contact the President, the Secretary of Health of Human Services, and your members of Congress. Third, be courageous in your conviction. Take action of your own. For additional information about this issue, visit the special link on our diocesan Web site (www.dioceseofjoliet.org).

The United States is a great country. It was founded by people who sought freedom, initially, religious freedom. The first right enshrined in the Bill of Rights is the free exercise of religion. We are justifiably proud that in this country people of virtually every faith on earth are able to pursue their religious objectives in peace and friendship. Our federal government should help preserve and promote that heritage. Let us work together at this moment to assure that it does.

God bless all of you, whom I am privileged to shepherd in the name of Christ.

Most Reverend R. Daniel Conlon
Bishop of Joliet

Conscience Protection – ACT NOW!

He urged Catholics and the public at large to speak out in protest.

Please go to this link to learn much more and to find out how to act!
http://www.dioceseofjoliet.org/HHSMandate.asp

Message to Parents from Bishop Conlon

For Bishop Conlon’s message, please click the link below:
http://www.dioceseofjoliet.org/reo/

Lent 2012 at St. Paul’s

Please see our Lent 2012 letter and list of services/Masses here:
Lent 2012 at St. Paul’s

Lent, from the Middle English word lenten, meaning springtime – the time of lengthening days, is a period of forty days of fasting, prayer, and penitence before Easter. There is biblical support for doing penance, but the season of Lent, like all Catholic liturgical seasons, developed over time. The observance of Lent is related to the celebration of Easter. In the first three centuries of the Christian era, most Christians prepared for Easter by fasting and praying for three days. In some places this was extended to the entire week before Easter (now known as “Holy Week”). There is evidence that inRome, the preparation period was three weeks. In its early three-week form, Lent was the period of intense spiritual and liturgical preparation for catechumens before they were baptized at Easter. Many members of the community imitated this period of preparation with the catechumens.By the fourth century (when Christianity was legalized) Lent had developed into its current length of forty days, the length of the fast and temptation of Jesus in the desert (cf. Luke 4:1-13). Recently, research has suggested that the development of Lent was also influenced by the forty-day period of fasting practiced by many in the early Church (especially monks). This fast, beginning right after Epiphany (January 6th) stressed prayer and penance. Once most people were Christian and baptized as infants, Lent lost the connection to the preparation of catechumens and the themes of repentance and fasting became dominant.

The First Day of Lent: in the Roman Catholic Church, Ash Wednesday is the first day of Lent, the season of preparation for the resurrection of Jesus Christ on Easter Sunday. (In Eastern Rite Catholic churches, Lent begins two days earlier, on Clean Monday.) Ash Wednesday always falls 46 days before Easter. (See How Is the Date of Ash Wednesday Calculated? for more details.) Since Easter falls on a different date each year (see How Is the Date of Easter Calculated?), Ash Wednesday does, too. To find the date of Ash Wednesday in this and future years, see When Is Ash Wednesday? While Ash Wednesday is not a Holy Day of Obligation, all Roman Catholics are encouraged to attend Mass on this day in order to mark the beginning of the Lenten season.

The Distribution of Ashes: During Mass, the ashes which give Ash Wednesday its name are distributed. The ashes are made by burning the blessed palms that were distributed the previous year on Palm Sunday; many churches ask their parishioners to return any palms that they took home so that they can be burned.

After the priest blesses the ashes and sprinkles them with holy water, the faithful come forward to receive them. The priest dips his right thumb in the ashes and, making the Sign of the Cross on each person’s forehead, says, “Remember, man, that thou art dust, and to dust thou shalt return” (or a variation on those words).

A Day of Repentance: The distribution of ashes reminds us of our own mortality and calls us to repentance. In the early Church, Ash Wednesday was the day on which those who had sinned, and who wished to be readmitted to the Church, would begin their public penance. The ashes that we receive are a reminder of our own sinfulness, and many Catholics leave them on their foreheads all day as a sign of humility.

Fasting and Abstinence Are Required: The Church emphasizes the penitential nature of Ash Wednesday by calling us to fast and abstain from meat. Catholics who are over the age of 18 and under the age of 60 are required to fast, which means that they can eat only one complete meal and two smaller ones during the day, with no food in between. Catholics who are over the age of 14 are required to refrain from eating any meat, or any food made with meat, on Ash Wednesday. (For more details, see What Are the Rules for Fasting and Abstinence in the Catholic Church? and Lenten Recipes.)

Taking Stock of Our Spiritual Life: This fasting and abstinence is not simply a form of penance, however; it is also a call for us to take stock of our spiritual lives. As Lent begins, we should set out specific spiritual goals we would like to reach before Easter and decide how we will pursue them—for instance, by going to daily Mass when we can and receiving the Sacrament of Confession more often.

Prayer for Unborn Children

Prayer for Unborn Children:

O God, our Heavenly Father, You sent Your Son into this world that He might Bless and Consecrate all life to You.

Your constant Love protected Him as the Ever Virgin Mary bore Him in Her womb for nine months.

In His mission He taught us the Greatness of Your Love and the Sanctity of Life.

We pray that we may always cherish the Life that You give us.

In a special way we ask and pray that You Grace and Protect all unborn children with Your ever caring Love.

We pray this in the Name of Jesus, Who is Lord, Forever and Ever. Amen.

Most Rev. Louis E. Gelineau, D.D. Bishop of Providence

March for Life

Late in October 1973, grassroots prolife leaders became concerned that January 22, 1974, might come and go without properly memorializing the Supreme Court’s infamous abortion decisions and without petitioning Congress for redress.

Our numbers have gradually risen through the years despite reduced numbers from the snow in 2000 and the terrible 9/11 attacks just months before the March 2002. These growing numbers give testimony to the increasing ranks of prolife Americans and to the importance of the March’s work.

Please pray for all the teens and adults from our parish and youth ministry attending this pilgrimage to Washington DC to take a stand for life!

Ordinary Time

The Latin Tempus Per Annum (“time throughout the year”) is rendered into English as “Ordinary Time.” Many sources, online and in print, suggest that Ordinary Time gets its name from the word ordinal, meaning “numbered,” since the Sundays of Ordinary Time, as in other seasons, are expressed numerically. However, others suggest the etymology of “Ordinary Time” is related to our word “ordinary” (which itself has a connotation of time and order, derived from the Latin word ordo). Ordinary Time occurs outside of other liturgical time periods, periods in which specific aspects of the mystery of Christ are celebrated. According to The General Norms for the Liturgical Year and the Calendar, the days of Ordinary Time, especially the Sundays, “are devoted to the mystery of Christ in all its aspects.” Ordinary Time, depending on the year, runs either 33 or 34 weeks.

Basically, Ordinary Time encompasses that part of the Christian year that does not fall within the seasons of Advent, Christmas, Lent, or Easter. The Catholic Church celebrates two periods of the year as Ordinary Time. The first period begins after the Feast Baptism of the Lord (the Sunday after The Epiphany) has ended. Some interpret this to mean that Ordinary Time begins on Sunday night, while others, including The General Norms for the Liturgical Year and the Calendar, specifically mention the first period of Ordinary Time beginning on the Monday after the Baptism of the Lord. Either way, the point is the same. The next Sunday is still reckoned “The Second Sunday in Ordinary Time,” because it is the Sunday of the second week in Ordinary Time. The reckoning can be confusing, and has many asking “what happened to the first Sunday in Ordinary Time?” This first period of Ordinary Time runs until the Tuesday evening before Ash Wednesday. The Second period of Ordinary Time runs from the Monday after Pentecost until Evening Prayer is said the night before Advent begins. This includes Christ the King Sunday, the final Sunday of Ordinary Time. In some denominations, the Sundays of the second period of Ordinary Time are numbered “Sundays After Pentecost.”

Ordinary time does not need to be “ordinary,” and is not meant to mean that somehow we get a break from the Liturgical Year. The opposite is true: Ordinary Time celebrates “the mystery of Christ in all its aspects.” Many important liturgical celebrations fall during Ordinary Time, including, Trinity, Corpus Christi, All Saints, the Assumption of Mary, and Christ the King. In addition, the Church continues to celebrate Saints days and other events such as The Octave of Christian Unity. The major feasts, when occurring on a Sunday, trump the regular Ordinary Time Sunday lessons and liturgy. In the American Catholic Church, Corpus Christi is usually transferred to a Sunday, so often there are fewer than the 33 or 34 Sundays labeled “Sundays of Ordinary Time,” although these Sundays still fall within Ordinary Time. We also may remember and celebrate the parts of Jesus’ life that were ordinary, much like our own lives. The color of green is appropriate because it is the most ordinary color in our natural environment.