Catholic Key | February-March 2025

T H E M A G A Z I N E O F T H E C AT H O L I C D I O C E S E O F K A N S A S C I T Y- S T. J O S E P H

F e bru a ry / Ma rc h 2 0 2 5 kc s j c at h o l i c.o rg O N T HE WAY

2025 Jubilee Year Page 4

BL AC K C AT HOLIC SP IRIT UALIT Y

Embracing grace amid struggles Page 24

M ENTAL HE ALT H

Supporting our spiritual leaders Page 32

CATHOLIC g n i u s VOCATIONS r Pu ’s call d Go

We ask all the faithful of our diocese to share the fruits of their good life by giving a gift to help fund ministries, services, programs, and offices that are vital for advancing the Joy of the Gospel.

Supporting the ACA helps provide the necessary resources that are so important for the Church to grow, and to accompany others into life in Jesus Christ. Please prayerfully consider making a gift to the Annual Catholic Appeal today.

To give a gift or make a pledge to the Annual Catholic Appeal (ACA), and listen to this year’s ACA audio message, visit:

WWW.KCSJCATHOLIC.ORG

8 The magazine of the Catholic Diocese of Kansas City-St. Joseph

Candace Bryant-Lester and FAITH Catholic staff

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Add this rosemary and sea salt skillet bread to a vegetarian soup for your Lenten Friday meal rotation.

February/March 2025 VOL. 5 | ISSUE 2

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Bishop James V. Johnston, Jr. PUBLISHER Ashlie Hand EDITOR Janna Stellwag GRAPHIC DESIGNER To submit story ideas and news, send emails to hand@diocesekcsj.org

Catholic Key (ISSN 2769-2353, USPS 024-190) is a membership publication of the Diocese of Kansas City-St. Joseph, published bimonthly (Feb/ Mar, Apr/May, Jun/Jul, Aug/Sep, Oct/Nov, Dec/Jan) by the Diocese of Kansas City-St. Joseph, The Catholic Center, 20 W. Ninth St., Kansas City, MO 64105. Periodicals Postage Paid at Kansas City, MO and at additional mailing offices. POSTMASTER: Send address changes to Catholic Key, The Catholic Center, 20 W. Ninth St., Kansas City, MO 64105. ©2024 Catholic Key, Diocese of Kansas CitySt. Joseph.

ON THE COVER: Father Nathan Rueb is vocations director for the Diocese of Kansas City-St. Joseph, guiding young men discerning a call to the priesthood. Photo by Michael Hogan.

Ashlie Hand leads the Office of Communications for the Diocese of Kansas City-St. Joseph.

Culture | Keeping it simple with ‘our daily bread’ |

C OVER STORY Catholic vocations | Pursuing God’s call | Marty Denzer The Catholic Church recognizes several unique vocations including priesthood, consecrated life, permanent diaconate and marriage.

The formation process for each is unique and specially designed for the mission that each vocation is assigned. Each requires special discernment and a strong connection with God’s will, as well as basic requirements including a person’s sex and whether they feel called to a life of celibacy or shared partnership in marriage. Explore some of the unique ways each person is formed for the vocation to which they believe God is calling them.

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On the Way | 2025 Jubilee Year | Bishop James Johnston Pope Francis has designated 2025 as a Jubilee Year for the Catholic Church, a time when we experience additional mercies and come together as pilgrims of hope.

Karen Ridder is a Catholic journalist, wife and mother of four in Liberty, Missouri.

Q&A with Dr. Jonathan Doylend | Ashlie Hand How do faith and science intersect in the modern world? Dr. Jonathan Doylend, devoted Catholic and innovative leader in the physical science of light waves (photonics), responds to that question and more.

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Ministry Spotlight | Engaging youth culture

| Brad Horn Reaching teens in today’s fastpaced culture of distraction means becoming acquainted with youth trends, showing genuine interest in their passions and seeking to find the good in what they enjoy.

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Prayers without papers: Faith amid immigration uncertainty | Leyden Rovelo-Krull The intersection of immigration and faith has become an increasingly pressing issue for the Catholic Church in America.

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Black Catholic Spirituality | Embracing grace amid struggles | Father Leonard

Gicheru

The tension between sin and grace is not unfamiliar to the Black Catholic experience.

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Immigration and Refugee Services and Catholic teaching | Sara Kraft As Catholics, our personal response to national immigration and refugee policies should be rooted in our Catholic faith.

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Women and leadership in the Catholic Church |

Karen Ridder

The last several years have seen the first women receiving appointments to leadership positions at the Vatican and a natural shift in more women filling leadership roles in our diocesan chancery.

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Clergy and mental health, supporting our spiritual leaders | Ashlie Hand Father Justin Hoye, vicar for priests, believes one of the most important things we can do to support the health and well-being of our clergy is normalize mental health care in the same way we do physical health care.

E n E s pa ñ o l

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Oraciones Sin Papeles: Fe en Medio de la Incertidumbre Migratoria | Por Leyden Rovelo-Krull

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En el Camino | Por Obispo Johnston

A l l i s o n Vro o ma n

Ma rt y D e n z e r

Sara Kraft

is the communications specialist for the Diocese of Kansas City-St. Joseph.

is a long-time writer in residence for the Catholic Key.

is a freelance writer in St. Joseph, Missouri.

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on the way

A procession on Saturday, Dec. 28, marked the opening of the Holy Door for the Jubilee Year at the Cathedral of the Immaculate Conception in Kansas City. Photo by Kathryn White.

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Catholic Key • February/March 2025 • catholickey.org

Fresh starts and the

T

Jubilee Year

here’s an ad on television that has a jingle that goes something like, “I wish I knew then what I know now, when I was young …” Many of us can relate.

As we go through life we make mistakes, have regrets, commit sins, incur debts and have relationships wounded or broken. We might be off track and maybe exhausted.

We find ourselves at points in life when we need a “time out,” a recovery and a fresh start.

As you might expect, the Bible speaks to this part of the human experience.

One of the most beautiful ways is in the Jubilee Year. Specifically prescribed in Hebrew law as found in chapters 25 and 27 of the Book of Leviticus, the year of jubilee would occur every 50 years.

During this time, debts would be forgiven and slaves would be set free. Tied to the notion of the Sabbath, Leviticus describes the Jubilee Year as counted by seven Sabbaths of years, or after every “seven times seven years.” (25:8) Even the land would be allowed to rest during the Jubilee Year.

Drawing on that wisdom, since the year 1300, the Catholic Church carried the Jubilee Year into its life. First, celebrating them every hundred years, then, as with the biblical precedent, every 50 years, and finally every 25 years.

Over this time, popes have associated Jubilee Years with important moments in history. Some might recall the great Jubilee Year called for by Saint John Paul II, which marked the turn of the second Christian millennium in the year 2000. That jubilee was a moment when the Church entered a time of prayer, mercy and renewal to begin the third Christian millennium. Pope Francis decreed an extraordinary Jubilee Year of Mercy from Dec. 8, 2015, to Nov. 20, 2016, to mark the 50th anniversary of the Second Vatican Council.

Pope Francis designated this year, 2025, as a Jubilee Year for the Church, and it commenced on the feast of the Holy Family. In calling for this, he cited some of the challenges and events that emerged for humanity since the last ordinary Jubilee Year in 2000, including the worldwide travails associated with the global pandemic and the reality of mass migration due to war, violence and poverty. He said, “The forthcoming jubilee can contribute greatly to restoring a climate of hope and trust as a prelude to the renewal and rebirth that we so urgently desire; that is why I have chosen as the motto of the jubilee, Pilgrims of Hope.”

The Holy Father emphasizes that “all of us are pilgrims on this earth,” and the jubilee marks a moment when we can recover our sense of universal fraternity and see the plight of those who live in poverty or who are fleeing dire situations. As with the biblical purpose of jubilee, we can intentionally take steps to ensure that everyone has access to the fruits of the earth and its resources which are due to every person. It is also a time to recover and be spiritually renewed for the Church’s mission of proclaiming the Gospel and the pastoral outreach that goes with it.

As with prior Jubilee Years, this one will be marked with opportunities for pilgrimage, prayer and the reception of

special graces offered by God through the Church known as indulgences.

Like our Jewish ancestors, we’re aware of time and the importance of time, especially since the Son of God took flesh and entered the created world to live in time and human history. As the minister says at the beginning of the Easter Vigil liturgy when the paschal candle is lit and the cross and numbers for the coming year are traced on the candle: “Christ yesterday and today; the Beginning and the End; the Alpha; and the Omega; All time belongs to him; and all the ages; To him be glory and power; through every age and forever. Amen.”

Time, what we do with it and what we do in it, is important. Time has been sanctified when Jesus from eternity entered it. Jesus Christ, then, is our truest “jubilee.” The prophet Isaiah and Jesus himself spoke of “a year of the Lord’s favor,” meaning Jesus’ coming and the grace, deliverance and redemption he would bring. (Is 61:2, Lk 4:19) When it’s all said and done, this Jubilee Year is a special moment of grace for us all to turn more completely to him who is everyone’s fresh start and new beginning.

F ro m th e B i s h o p Bishop James V. Johnston, Jr. is the seventh bishop of the Diocese of Kansas City-St. Joseph

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f e atu r e

Honoring Saint Joseph, patron saint of our diocese “Joseph thou shalt be over my house and at the commandments of … thy mouth all the people shall obey” (Gn 41:40) is inscribed on the bell tower bell at the Cathedral of St. Joseph. While it originally refers to Joseph in Egypt, it also points toward the prominence accorded to Saint Joseph for shepherding God’s Son. Joseph Robidoux, a Catholic French fur trapper, founded the city of St. Joseph in 1845 to honor Saint Joseph. The city’s first church was the Church of St. Joseph. Therefore, when the Diocese of St. Joseph was established in 1868, Pope Pius IX declared Saint Joseph the patron of the diocese. “This was only the second diocese in the world at that time under the patronage of Saint Joseph,” explained Cathedral of St. Joseph Pastor Father Hansen.

By S a ra K ra f t

The Diocese of Kansas City was founded in 1880 and merged into the present-day Diocese of Kansas City – St. Joseph in 1956. At that time, the Immaculate Conception and Saint Joseph were named patron saints, with Saint John Francis Regis holding a minor patronage of the diocese.

“We should welcome Saint Joseph into our spiritual life and homes, especially for men as a protector and intercessor,” explained Father Hansen.

Some suggestions for honoring Saint Joseph include giving images of Saint Joseph or the Holy Family a prominent place in our homes, consecrating ourselves to Saint Joseph and celebrating his feast day March 19 with a St. Joseph’s Table.

WATCH CATHOLICKEY.ORG for the annual listing of St. Joseph’s Tables offered across the diocese.

Saint Joseph stands watch from a side altar inside St. Mary Parish Church in St. Joseph. Ancient legend says that lilies sprouted from Saint Joseph’s staff when he was chosen to marry Our Blessed Mother Mary.

Lilies symbolize purity, integrity and resurrection, which are also often associated with Saint Joseph. Photo

by Michael Hogan.

cat ec hi s m corner

Why do we need the Sacrament of Reconciliation?

I

s receiving the Sacrament of Reconciliation and Penance necessary if we haven’t committed a mortal sin?

After all, venial sins are forgiven at Mass, and we can always pray for forgiveness. So why does the Church call us to this sacrament regularly?

Getty Images/emanuelecapoferri

In the Bible, reconciliation with God is often linked to repentance. That’s why this sacrament is called “Reconciliation and Penance.” It’s not just about your list of sins. It’s about conversion — a complete reorientation of one’s life that naturally reveals itself through outward actions.

From the beginning, sin has always had consequences beyond the individual. In ancient Israel, one person’s sin could impact the entire community. People fasted, wore sackcloth and offered sacrifices — for themselves and the whole. The entire city of Nineveh did this to signify their change and receive God’s mercy.

You see this in John the Baptist's preaching. He warns that judgment is approaching, and no one can avoid it unless they recognize their sinfulness, repent, and choose a new way of life. Being baptized by John was how you showed it. Jesus takes up this same message, calling all sinners to conversion — a central theme of the gospel of God’s kingdom.

To doubting Pharisees, Jesus offers the “sign of Jonah” (Mt 12:3841), a warning to a corrupt and unrepentant generation. Just as the people of Nineveh showed

their change of heart and were saved, those who hear Jesus must do the same. Without true repentance and transformation, sinners will meet the same fate as the barren fig tree (Mt 21:18-19): cut off and spiritually barren.

Sin still does today what it always has: it damages our relationship with God and the Church. Conversion is the remedy. It’s where we begin the journey back to God. As in the past, two elements are essential: a visible sign of repentance on our part and the gift of mercy from God. These happen liturgically in the Sacrament of Reconciliation and Penance.

As the Catechism (1469) tells us, “Sin damages or even breaks fraternal communion. The sacrament of Penance repairs or restores it … it does not simply heal the one restored to ecclesial communion, but has also a revitalizing effect on the life of the Church.”

Sin is never just a personal matter; it affects the entire community. Pope Saint John Paul II taught that, just as grace

strengthens the Church, sin weakens it. Our actions either build up or tear down the whole body of Christ.

Sin separates us from the People of God. True reconciliation can only happen through the ministry of the apostles, passed down through the priesthood.

Salvation is communal, not individual. In the Old Testament, Israel sought forgiveness through the prophets as a nation.

Similarly, Christians turn to the sacrament of penance, where priests — acting in Christ’s name — restore us to communion with God and the Church.

Do we need confession for venial sins? Strictly speaking, no.

But the sacrament does much

more. Christ entrusted the apostles with the authority to forgive sins, binding and loosening us to the life of the Church. Confession doesn’t just heal us individually; it restores the unity of the entire community. Thus, the sinner is made stronger by sharing in the spiritual goods of all the members of the body of Christ.

Ma rc C a rda ron e lla is the director of the Office of Catechesis and Faith Formation.

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c u ltu r e

KE E P IN G IT SI M P L E W IT H ‘our daily bread ’

BY C ANDAC E BRYAN T- LE ST ER AND FAITH C AT HOLI C STAFF P H OTOGR AP H Y AN D ST YLI N G BY SH ANE EDWARD PHOTOGR APHY

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Catholic Key • February/March 2025 • catholickey.org

We know what the Church calls us to do during Lent:

Illustration: Getty Images/saemilee

FAST, P R AY AN D GIVE ALM S. P E R H A P S WE FE E L IN O U R HE ART S T HAT W E A R E PREPA RE D TO E N HAN CE O U R P R AY E R L I V E S AND PE RFO RM WO RKS O F M E RCY F O R TH E NE X T SE VE R AL WE E KS. BU T FASTI N G ?

TH AT ’S AN OT HE R T HIN G ALTO GE TH E R ...

According to the Church’s current practice, Ash Wednesday and Good Friday are obligatory days of fasting and abstinence (that is, refraining from eating meat), and Fridays during Lent are obligatory days of abstinence, too. If this seems like a tough ask, let’s remember that at one point in Church history the number of days set aside for fasting and abstinence was more than 100!

Black fasts, or strict fasts consisting of one vegetarian meal per day in the evening without eggs or dairy, and a small amount of water, were the norm in the early Church through the eighth century. And according to St. Thomas Aquinas writing in the 13th century, Holy Week was a more intense time of fasting, consisting of only bread, herbs, salt and water.

The rosemary & sea salt skillet bread featured here for Lent adds only a couple more ingredients to that list. The directions are not difficult and no kneading is required.

Paired with a simple soup, this type of Friday Lenten meal can help serve as a reminder of what the Church calls us to do during these 40 days: “During Lent, we seek the Lord in prayer by reading Sacred Scripture; we serve by giving alms; and we practice self-control through fasting. We are called not only to abstain from luxuries during Lent, but to a true inner conversion of heart as we seek to follow Christ’s will more faithfully.” (USCCB, What is Lent?)

Whether you bake this no-knead bread for your family or offer it to a friend or someone in need, embrace the purpose and mission of Lent and seek to do God’s will more faithfully.

Rosemary & sea salt skillet bread I N G R E DI E N TS : • 1 pkg. instant yeast • 2 c. lukewarm water • 4 ½ c. flour divided in half • 1 ½ TBSP fresh rosemary, chopped, plus more for crust • 1 ¼ tsp granular salt • 1 TBSP flaky sea salt • 2 TBSP olive oil

DI R E C TI O N S : Brush 1 TBSP olive oil over bottom, sides of 12” cast iron skillet, set aside.

In large bowl, whisk yeast into lukewarm water. Add 2 ¼ c. flour, whisk until well combined. Add granular salt, rosemary, and remaining flour. Stir with spatula until combined and doughy. Cover bowl loosely with plastic wrap, set in warm spot to rise until doubled in size (about 1 hour).

Sprinkle hands and dough with flour, especially around the edges where it meets the bowl. Gently separate dough away from bowl, bit by bit, until it’s roughly rounded and can be placed in skillet. (Dough will fill up skillet during the bake.) Cover, let rise again for 30 min while preheating oven to 400º.

Brush remaining 1 TBSP olive oil over the dough. With a sharp knife, cut dough into desired pattern. Sprinkle with sea salt and remaining rosemary.

Bake for 30-40 minutes or until top crust is golden.

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fe atu r e

“

The biggest challenge we face is finding our voice in order to give a reason for the Catholic answer to reproductive system care.”

Pat Herrick, MD Ph.D., practices medicine at Restorative Reproductive Medicine (RRM), which is located at Olathe Health Family Medicine-Blackfoot, a part of the University of Kansas Health System. Photo by Sara Kraft.

Inspiring physicians to imitate Jesus Christ TH E C AT HO L I C M E D ICAL ASSOCIAT ION (CM A ) E XI STS TO I NTEGR ATE THE CATHOLI C FA IT H W I T H M E D I CIN E , AS IT S WE BSIT E STAT E S, “UPHOLDI NG THE PRI NCI PLE OF TH E C AT HO L I C FA I TH IN T H E SCIE N CE AN D PR AC TI CE OF MEDI CI NE . ”

By A shl ie Hand

TO REGISTER your attendance, please email: secretary@catholicmedkc.org.

VISIT catholicmedkc.org for more information.

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According to its website, CMA is the largest association of Catholic individuals in health care. Its physician-led community works at the national and local level to provide services that benefit the entire health care community. Its members advocate for conscience rights in the public square and in the courts to ensure its members can practice authentic Catholic medicine.

Catholic Key • February/March 2025 • catholickey.org

Pat Herrick, MD, Ph.D., is president of the CMA Kansas City Guild, named for Saints Cosmas & Damian, the third-century Arabian-born twins who are the patron saints of pharmacy and medicine.

“We invite anyone who is open and interested in learning more about their faith, and getting to know other medical professionals striving to practice both medicine and their faith,” Herrick says.

The local guild provides fellowship in the form of social gatherings like sharing coffee and donuts or bagels each month and discipleship sessions featuring Catholic Answers apologists, as well as worship in Mass and prayer as a group. The group meets the first Saturday of every month for Mass and a lecture series on various topics connecting Catholic doctors and other healthcare providers with Christ and His Church.

Dr. Herrick is a board-certified family medicine specialist, member of the Marquette Method Professionals Association and Fertility Appreciation Collaborative to Teach the Science and has extensive experience with every method of natural family planning. The benefit of being involved in CMA is also helpful in navigating the practice of family medicine in a largely secular world.

“The biggest challenge we face is finding our voice in order to give a reason for the Catholic answer to reproductive system care,” but he is also grateful for the opportunity to “get to know providers outside of my own health care system … amazing people who are outside of my ‘silo.’”

Dr. Herrick encourages the Catholic community to keep the members of CMA in prayer, particularly for their discipleship initiatives. For those wishing to celebrate Mass with the health care community, all are welcome to attend the Annual White Mass on Saturday, Feb. 8 at 10:30 a.m. at St. Michael the Archangel Parish, 14251 Nall Ave., Overland Park, Kansas, with a reception following.

fe atu r e

The intersection of faith and science

HE AR MORE from Dr. Doylend in an insightful fireside chat with Bishop James Johnston at the 16th annual Bright Futures Fund School Bell Breakfast on Thursday, April 3 from 7:30 a.m. to 9 a.m. at the Westin Kansas City at Crown Center. Visit brightfuturesfund.org for details and registration.

Q&A W I T H D R . J O N AT H A N D OYLEND

By Ashlie Hand Dr. Jonathan Doylend is a physicist specializing in optics and photonics. His career spans research and development for the Defense Advanced Research Project Agency, Intel, and Meta.

He now develops optical sensors for Texas Instruments. He holds a B.A. from Thomas Aquinas College, a B.Sc. (Physics) from the University of Waterloo, and a Ph.D. (Engineering Physics) from McMaster University. All views expressed are his own and do not reflect those of his employers past or present.

Q

How does your faith relate to the way you approach science?

There is an overarching consistency between our Catholic faith and rational inquiry. As Catholics, we trust our reason as a means to apprehend reality and we are certain that reality is fundamentally intelligible since it is the creation of an intelligent being. We therefore approach scientific inquiry (and engineering problems) with inherent optimism and confidence.

Q

What has been the most intriguing intersection of faith and science that you have encountered?

As a boy, I was always struck by the account in Genesis of light as the first thing created. "And God said 'let there be light,' and light was made." (1:3) I wondered why light was the first thing created, even before there were stars and suns to emit it. In later years, as I delved into physics, I became increasingly aware of just how fundamental light and its properties (e.g., the speed of light) are to the natural world, to the origin of the universe, and all aspects of physics.

What do you believe is commonly misunderstood about the relation between faith and science?

Q

I often encounter the notion that faith and science are opposed to each other. I believe this is based on two underlying premises: (a) that faith is nothing more than belief based on feelings, and (b) that faith is generally not to be trusted, which makes sense if one accepts item (a).

However, as Catholics we don't consider faith to be a matter of feelings or preferences, but rather of truths revealed by the most trustworthy source (God). Much more can be said regarding how one reasonably determines whether something has legitimately been revealed by God, but suffice to say that if we trust two different sources of information then we don't generally view them as opposed: instead we view them as complementary. For example, we all recognize that sight and touch are two different senses, but when we encounter an object we expect that its shape by sight corresponds to

its shape by touch. This is because we recognize that both sight and touch provide generally reliable information about reality. Similarly, if we genuinely trust that truths revealed by faith are actually true, then we should be confident that they won't be in contradiction to those uncovered by scientific inquiry.

Q

Is there a specific example that stands out when this relation between faith and science first became apparent to you?

When I was an undergraduate in physics at the University of Waterloo, I had an excellent professor for a course on Lagrangian mechanics, i.e., describing motion using systems of equations.

He told us a story which I've never forgotten. He said, "As you can see, if one knew the boundary conditions of the universe, one could solve its equations of motion, and thus predict all motion. Of course, no one knows all these conditions and equations, but the fact that they exist means that all motion is inherently predictable. There was an interesting debate in the 19th century between physicists and theologians about this. Physicists held that since Newtonian and Lagrangian mechanics were correct, it followed that free will must not exist. After all, you can't choose your actions if they are actually determined by the equations of motion! Theologians objected that free will is known to exist, and that therefore there must be something incomplete about Newtonian mechanics. In the early 20th century, physicists discovered quantum mechanics and realized that many phenomena cannot be predicted deterministically since chance and observers play a role. So free will is no longer viewed as incompatible with physics."

This story got me thinking about the care one must take when there is an apparent conflict between two sources of truth: they can't actually be contradictory, so one or the other must either be misinterpreted or applied beyond its domain. By considering these situations we can speedily identify gaps in our understanding.

Q

For young people who are considering a STEM career, what is your best piece of advice?

Think of your education not just as a qualification for a good job, but rather as training for your mind. Choose your educational path accordingly: it may be worth spending some extra time and money to sharpen your reasoning and communication skills. Your mind is a worthwhile investment.

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CATHOLIC

c ov e r s to ry

T

he Oxford Dictionary describes a vocation as “a strong feeling of suitability to a particular career or occupation,” pointing to a sense that God is “calling” a person to a particular way of life.

The Church recognizes several unique vocations including priesthood, consecrated life, permanent diaconate and marriage.

PRIESTHOOD Father Nathan Rueb serves as vocations director for the Kansas City–St. Joseph Diocese. “I was in second grade when I first heard the call,” he said, “I finally answered after college.” He was ordained in May 2019.

Father Rueb said internal discernment, followed by study and preparation, takes at least seven years.

Recently, there have been changes in the formation process promulgated by the Vatican and the U.S. Conference of Catholic Bishops, intended to strengthen the intellectual, pastoral and prayer life of a priest.

Father Rueb outlined the stages of priestly preparation: propaedeutic, discipleship, configuration and vocational synthesis.

Sister Maria Colby (l), the community’s newest novice, and Sister Colette Marie Jaros (r) live a consecrated life as Franciscan Sisters of the Holy Eucharist in Independence.

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Catholic Key • February/March 2025 • catholickey.org

The first stage lays the foundation with a period of transition to develop a life of prayer, study, fraternity, and appropriate docility to formation. The heart of priestly formation is the discipleship stage, involving two years of studying philosophy (undergraduates) and pre-theology (college graduates). While studying, seminarians also grow in human and pastoral identity as disciples of Christ. The Church considers that both the seminarian and his diocese will determine the actuality of his vocation by the end of this stage.

Priestly preparation begins with the four-year configuration stage. Seminarians study graduate-level theology, emphasizing

increasing configuration to Jesus, while growing in the capacity of gifting themselves to others. They also strengthen ministerial skills including preaching, sacramental celebrations and pastoral counseling. Once completed, the seminarian is ordained a transitional deacon. He then begins the six-month vocational synthesis stage, becoming integrated in and transitioning into the diocese where he will serve as a priest. Then comes priestly ordination.

It takes a long time to prepare for priestly ordination, but, as Father Rueb said, “The reason is to love Jesus, and the priesthood is all about that!”

g n i u s r VOCATIONS Pu ’s call God

By Marty Denzer Pho t o s by Michael Hogan

Father Nathan Rueb, vocations director, says that he first heard the call to the priesthood in second grade.

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CONSECRATED LIFE Consecrated life is the vocation of religious sisters and brothers, consecrated virgins and hermits. In this diocese, there are various orders of religious sisters.

rie Sister Colette Ma

Jaros, OSF.

Sister Colette Marie Jaros, OSF serves as the vocation and formation director of the Franciscan Sisters of the Holy Eucharist in Independence.

When asked about a “call” to a particular order of religious sisters, she said the decision to enter a particular community isn’t “a nebulous idea of calling”; rather it comes after meeting a community and feeling. “I belong here, this is my home. God has a spot for you, walk with him and he’ll lead you.” She added that religious sisterhood is a relationship built with Christ, in experiences, hopes and desires and time spent reflecting.

“Growing up in Lincoln, Nebraska, I was somewhere between 3 and 5 years old when the idea first came. A dear friend of my mother was a nun and she was so kind and loving. I loved her dearly and wanted to be just like her. But I also wanted to be a mom like my mother. I fought it for a long time before finally realizing it was a gift from God.” The discernment process ranges from five to eight years or more following entry to final vows. Postulancy is stage one, during which a woman learns about religious life and her chosen community through personal experience. Following six months to a year’s postulancy, she enters the novitiate. The Catholic Church requires one year, but the Sisters of St. Francis have a twoyear preparation and training for religious life, followed by three to five years of temporary vows.

Sister Colette said that from the time a woman enters the profession of final vows, five to eight years may pass.

Deacon Doug Warrens, director of the diaconate program, said formation is four-and-a-half years of continuous, mutual discernment and growing in faith.

Aspirants are mature men, usually 35 to 60 years old, employed or retired with an adequate income and education. Single men promise to remain single and celibate.

Married men should be in stable marriages of 7 years or more and attend formation classes, seminars, retreats and workshops with their wives. Should a wife die, the deacon promises celibacy and

many languages. Permanent deacons are laymen, often married with families, desiring to serve their parishes and diocese as representatives of faith.

staying single.

There are seven men currently in formation who may be ordained in 2026.

DIACONATE Permanent deacons are ordained laymen serving the Church in three areas: liturgy, proclamation of the Gospel and assisting priests in the ministry of the liturgy, of the word and of charity.

Deacons also administer Baptism, witness marriages, preach and lead funerals. The word “deacon” derives from the Greek diakonia, meaning service.

Saint Stephen, the first Christian martyr, was a first century deacon, one of “seven deeply spiritual and prudent” men chosen to serve (Acts 6: 1-6), allowing the apostles to “concentrate on

Read more about Sister Maria Colby at catholickey.org.

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prayer and the ministry of the Word.” Along with Saint Stephen, Saint Lawrence and Saint Francis of Assisi are patron saints of permanent deacons.

Over time, the diaconate evolved from permanent to transitional, now the final year of preparation for the priesthood.

In 1967, Pope Saint Paul VI established norms for restoring the permanent diaconate, authorized in the United States in 1968.

The Diocese of Kansas City – St. Joseph is composed of people from many cultures, speaking

Catholic Key • February/March 2025 • catholickey.org

Deacon Doug Warrens is the director of the diaconate program which manages the formation of candidates for the permanent diaconate in our diocese.

“We should always strive to do things better, improve communication, prioritize family, and connect with our church community.”

— Emily and Ryan O’Laughlin

MARRIAGE Ryan and Emily O’Laughlin were married five years ago by the late Kansas City, Kansas Archbishop Emeritus James Keleher at Our Lady of Good Counsel Church in Kansas City. The couple, now the parents of two boys, aged 2 and 4,

and a 4-month-old baby girl, met through City on a Hill, the local Catholic young adult community. Emily was in graduate school and Ryan was involved with his work at Catholic Radio. Both were dating other people but as both attended Good Counsel they grew better acquainted.

cove r s to ry As time passed, their friend circle grew tighter and they realized their mutual connection.

When they decided to marry, Father Andrew Mattingly, pastor of Our Lady of Good Counsel directed their marriage preparation. At their first meeting, Father Mattingly handed them a sheet of FOCUS questions. “There were a couple hundred questions we had to answer before our next meeting,” Ryan recalled. Later there was a temperament test, to ascertain how each would react to conflict or distress. They

got out of all of it was ‘What will our friendship look like after marriage, kids, school and moves?’”

Emily said, “I learned to communicate my goals, plans, dreams and hopes, so that my spouse knows them, too.”

Ryan added, “The whole process was to make sure we were both on the same page. And we are both stubborn, so communication is vital.”

The couple agreed that, “We should always strive to do things better, improve communication, prioritize family, and connect

met mentor couples for dinners and eventually attended a Thrive Marriage Preparation weekend offered by the diocese.

Ryan said, “The main thing I

with our church community.”

They both hope to look back as time goes on, and “see how we’ve grown as individuals, as a couple and as parents.”.

Emily and Ryan O’Laughlin, married for five years and now parents of two boys and a girl, realized through friendship their mutual connection. Photo submitted by Emily O’Laughlin.

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m a r r i ag e

No more children?

TODAY, M A N Y AC C EP T T H E C L AI M T H AT T HE PL AN E T I S OV E R P O P UL AT ED AND U S E I T TO J USTIF Y I M M O R AL EF F O RT S TO R ED U C E THE POP U L ATIO N . I T I S NO W T H O UG H T V I RT UOU S IN SO M E CIR CLE S TO L I MI T T H E N U MB ER OF C HI L D R E N O N E H AS TO “SAV E T H E P L ANET.”

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of starvation and poverty are inequality in food distribution, bad economic policy and war. There is enough food; greed and ideology keep it out of the mouths of far too many people.

The Catholic position is compatible with good science. The argument of the “overpopulation” and “population control” movements are based upon ideology and now disproven scientific theory. The Population Research Institute has an informative website [www.overpopulationisamyth.com] that includes brief video summaries of the various arguments and counter-arguments along with links to secular sources like the U.N. Population Fund. No one who is intellectually honest can claim that it is scientific to justify

Catholic Key • February/March 2025 • catholickey.org

be “serious reasons” and decide whether or not to attempt to conceive in any given cycle. Serious reasons include the health of the spouses (both physical and psychological) and external factors such as economic hardship and social upheaval (war, unstable living conditions, migration). If the well-being of the family and the new child is under serious threat, this can also constitute a serious reason.

Knowing all of this, no one should ever apologize or backpedal if verbally attacked for having children. We should do our best to be charitable and to dialogue and confidently share this view of reality.

By D i n o D u ra nd o, director of the Office of the Domestic Church and Discipleship. He and his wife Cathy have been married for 27 years and have 10 children and one grandchild.

Getty Images/Bubert

Increasing numbers of couples are choosing to live without children. Time magazine’s famous 2013 cover story, “Child-free life,” is one of many examples of this ideological sleight of hand.

Does overpopulation accord with reality; and if so, is it a good reason to use contraceptive methods to have fewer children? The teaching of the Catholic Church on this subject is eminently reasonable, once accurate demographic figures are established and scientific reality established.

The world is not overpopulated.

According to the CIA Factbook, most countries in the world have been at below replacement fertility rates for decades. Demographics work on math, not religion. The real problem is not too many people. The main causes

population control efforts on a global or personal scale.

Does this mean couples must have as many children as possible?

The most official description of the criteria for “spacing offspring” comes from paragraph 16 in Pope Saint Paul VI’s “On Human Life” (Humanae Vitae in Latin): “Certainly, there may be serious reasons [iustae causae] for spacing offspring; these may be based on the physical or psychological condition of the spouses or on external factors. The Church teaches that [in such cases] it is morally permissible [for spouses] to calculate [their fertility by observing the] natural rhythms inherent in the generative faculties and to reserve marital intercourse for infertile times. Thus spouses are able to plan their families without violating the moral teachings set forth above.”

Modern, scientific, researchbased methods of natural family planning (not your great-grandparents’ “rhythm method” of old) allow spouses to know when the woman is fertile based on well-researched and medically sound methods. From this knowledge, spouses can make discerning judgments about their life situation in relation to what may

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• Participation in the Divine Office and Mass with the monastic community • Specific times for personal prayer and lectio divina

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Mi n i s try s p o tl i gh t

E NGAG I NG h culture

A

yout

t a family gathering a few years ago I found myself sitting next to my 17-yearold brother-in-law Brian, who was rapidly tapping his phone. As I peered over his shoulder, I noticed he was responding to his Snapchat notifications so quickly that his pictures captured an assortment of things — the ceiling, his forehead, his ear. Bewildered, I asked why he was not capturing pictures of his face and pointed out that he was not communicating anything significant by sending pictures of the ceiling. His response gave me profound insight into today’s youth culture.

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them to the transformative power of the Holy Spirit.

director of the Office of Youth Ministry

Getty Images/kaer_istock

“My friends care less about what I communicate, and more about the fact that I communicate. The longer I take to answer their notifications, the more they’ll worry I’m mad at them or don’t like them.”

Astonished and resisting the temptation to dismiss Brian’s predicament as “trivial teenage problems,” I realized young people are embedded in a culture of isolation, which fails to satisfy their longing for authentic and meaningful relationships, especially with adults.

They are searching for identity and purpose but are failing to find it because the frantic pace of our culture keeps them moving from event to event without much time for meaningful contact with others.

As adults, we are struggling to slow down, listen compassionately to their concerns and share with them the love of Jesus Christ.

If we are to do this effectively, we must follow the example Saint Paul lays out in 1 Corinthians 9:19-27 and become youth missionaries, boldly wading into the world of young people. To win teenagers, we must become teenagers. I am not suggesting we dress and act like teenagers to relate to them — teenagers greatly value authenticity and we need to remember that although we were once teenagers, we no longer are teenagers. Rather, we need to become students of their culture. Meaning, we become acquainted with youth trends, show genuine interest in their passions and seek to find the good in what they enjoy.

For example, when I worked as a parish youth minister in Texas, I had a group of teenage boys who loved Japanese anime. I was struggling to connect with them, so I spent several evenings one week watching a show that they recommended. It was weird and not something I particularly enjoyed, but as I continued watching I discovered why they loved anime. They were captivated by the elaborate story telling.

Equipped with this new knowledge, I was able to better relate to them by sharing my own stories and those of the saints.

Today’s youth are not beyond the reach of Christ, who desires to tear down the walls of isolation that ensnare them.

He has chosen us to be missionaries to the nation of young people. Let us learn to slow down, reach out to them in genuine love, listen patiently to their needs and respond in kindness, entrusting

BY Brad Horn,

hispanic ministry

Prayers without papers Faith amid immigration uncertainty

S

eated in a back pew of her parish, Maria (not her real name) clutches her rosary tightly as she listens to Father's homily on compassion and solidarity. As an undocumented immigrant, she finds solace in these Sunday Masses, but the fear of deportation constantly lingers in the back of her mind. Maria's story is not unique — it echoes the experiences of countless Catholic immigrants across the United States who strive to balance their faith with the challenges of their immigration status.

The intersection of immigration and faith has become an increasingly pressing issue for the Catholic Church in America. According to a 2023 Pew Research study, “Of the approximately 11.1 million unauthorized immigrants living in the U.S. in 2011, an estimated 9.2 million (83%) are Christians, mostly from Latin America.”1 Parishes nationwide are grappling with how to support their vulnerable members while adhering to the law.

TH E C HU R C H' S E M BR ACE : A BE AC ON OF H OPE The Catholic Church's stance on immigration is rooted in the respect for the human person, their dignity and their right to seek a better life. In the United States, many bishops have issued pastoral letters emphasizing the Church's commitment to immigrant rights.

They also recognize the power of the local church: "Immigrants will experience the Church's welcome most personally at the level of the parish. Pastors and parish staff, accordingly, must be filled with a spirit of welcome, responding to a new and perhaps little-understood culture. – Welcoming the Stranger Among Us: Unity in Diversity, A Statement of the U.S. Catholic Bishops.

For undocumented Catholics like Maria, her parish is a source of not only spiritual comfort but also practical guidance. Many parishes offer resources to help immigrant families prepare for potential encounters with immigration authorities. My office, as well, has helped families by creating family emergency plans before an U.S. Immigration and Customs Enforcement (ICE) encounter, accompaniment to court dates and Know Your Rights workshops, which educate parishioners about their legal rights during encounters with authorities.

1 Wormald, B., & Wormald, B. (2024, April 14). The religious affiliation of U.S. immigrants: majority Christian, rising share of other faiths. Pew Research Center. https://www.pewresearch.org/religion/2013/05/17/the-religious-affiliation-of-us-immigrants/

BUI LDI NG BRI DGE S: A CALL TO ALL CATHOLI C S

BY Leyden Rovelo-Krull, director of the Office of Hispanic Ministry

The issue of immigration presents an opportunity for all Catholics — Hispanic and non-Hispanic alike — to live out our faith through action and understanding. In our diocese alone there exist many great parish-based groups, like St. Francis Xavier’s Refugee, Immigrant and Migrant Ministry (RIM) in Kansas City. In our diocese, a small but mighty coalition of volunteers have served in the Pastoral Migratoria (PM) group. And not all volunteers are documented. Our parishioners know that you don’t need to be documented to advocate or pray on behalf of your migrant brothers and sisters. “We can all be a light in someone's darkness, regardless of our own status,” says a Sacred Heart parishioner and PM member who for safety reasons wishes to remain anonymous.

As the sun sets on another Sunday at Maria’s parish, she leaves the church feeling a renewed sense of hope. Despite the uncertainties that lie ahead, she finds strength in her faith and her community. For both Hispanic and non-Hispanic Catholics, the call to action is clear: to create a more welcoming and just society for all of God's children.

As Father Michael McAndrew, CSsR, author of Walk With My People: A Life of Migration Ministry, says, “After 30 years of walking with [migrants], in anxious times, we recall Nuestra Señora de Guadalupe saying to Juan Diego, ‘Am I not here, I am who are your mother?’

Even in the most difficult times, we are not alone.”

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to serve and li ft

W E ARE THERE

By Ashle y E ve re t t a n d J o dy Bre u e r

Sydney Yasso celebrated her Silver Award by hosting a hygiene drive.

She shares a fist bump with Tom Studer, food pantry specialist, as they mark the success of her impactful project.

F O R 1 4 6 Y E A R S , C AT H OLIC CH ARIT IE S H AS BE E N A C O R N E R STO N E O F SUPPORT FOR T H E C OM M UN IT Y IN W E ST E R N M I SS OURI. W E ARE ON E OF T H E O L D E ST N O N PR O F I TS IN T H E ARE A , FOLLOW IN G THE E STAB L I S HM E N T O F T H E K AN SAS CIT Y PUBLIC LI BR ARY IN 1 8 73 A N D T HE KAN SAS CIT Y ART IN ST IT UT E I N 1 885 . C AT HO L I C C HARIT IE S IS PROUD TO STAN D AS A LO NG - L AST I N G P I LL AR OF C OM PASSION AN D SERVI CE IN O U R C O M M U N I T Y. Since the founding of Mount St. Bernard’s Orphanage in 1879

by Father Bernard Donnelly, our mission has been steadfast: to serve people in need, regard-

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less of their faith. Inspired by the words of Jesus, who taught us to love our neighbors as ourselves, our work reflects a deep commitment to compassion and

Catholic Key • February/March 2025 • catholickey.org

care for all. With the guidance of Catholic Charities USA (CCUSA), this mission has grown into a nationwide network of support, encompassing nearly 4,000 locations across 168 agencies.

Through the decades, Catholic Charities has adapted to meet the evolving needs of the communities it serves, guided by compassion, resilience and faith.

Our history is marked by milestones of innovation and service. During the Great Depression, Catholic Charities introduced food kitchens and foster care services to support struggling families. In the

post-war years, we launched employment training and housing assistance programs for veterans, ensuring those who served their country were not left behind. The 1960s brought an increased focus on civil rights, and we expanded our educational and employment services to address systemic inequalities.

These efforts were widely recognized and cemented Catholic Charities as a trusted advocate for social justice and equity.

Throughout these decades, our dedication to families with young children, veterans, seniors, and the disabled has

YOU CAN BE A PART OF THIS INCREDIBLE LEGACY. BY VOLUNTEERING AT OUR FOOD MARKET, HOSTING A DONATION DRIVE , OR SUPPORTIN G CATHOLIC CHARITIE S FINANCIALLY, YOU HELP ENSURE OUR MISSION OF C OMPASSION C ONTINUE S FOR GENER ATIONS TO C OME .” remained unwavering. We are reminded daily that our most vulnerable neighbors face the greatest challenges — and we are committed to standing beside them. Whether providing emotional support, resources, or advocacy, our message is clear: We are there.

The impact of Catholic Charities extends far beyond the numbers. Consider the mother who found stability for her family through rent assistance, or the veteran who regained confidence and purpose through employment training. These are the faces of resilience, reflecting the heart of our mission. Each success story is a testament to the power of compassion and the transformative effect of community support. Over the decades, our work has touched the lives of countless individuals, offering them hope and a path forward.

This legacy of service is not bound by faith. In fact, 80 percent of those we serve are not Catholic. While our work reflects the love of Jesus, who reminds us to care for the least among us, it also aligns with the belief that a rising tide lifts all boats, echoing President John F. Kennedy’s vision of shared prosperity. This universal approach ensures that everyone, regardless of background or belief, has access to the support they need to thrive.

By fostering a spirit of inclusivity and collaboration, we have built bridges across communities, uniting people in a shared mission to uplift one another.

Our milestones have been made possible through the generosity of donors, volunteers, and supporters. Together, we have transformed lives and strengthened communities. Today, our reach extends across western Missouri, helping families stay in

A poignant moment captured in 1942: a couple carrying their baby, served

by Catholic Charities of Kansas City during the end of the Great Depression, symbolizing hope and resilience in challenging times.

their homes, providing nourishing meals, and offering opportunities for education and employment. These achievements remind us of the profound impact that collective action can have in shaping a better future for all.

As we look to the future, Catholic Charities remains committed to its core mission of service and compassion. The challenges we face today — from

economic instability to mental health crises — demand innovative solutions and unwavering dedication. By building on our rich history and embracing new opportunities, we strive to create a world where every individual has the chance to thrive.

You can be a part of this incredible legacy. By volunteering at our food market, hosting a donation drive, or supporting Catholic Charities financially, you help ensure our mission of compassion continues for generations to come. Scan the QR code to learn more about how you can make a difference alongside us.

We are there. With your support, we always will be.

Edna Christian, family development specialist in the Mom's Empowerment Program, meets with Rachel and her new baby during a session, offering guidance and support for her motherhood journey.

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pa r e n ti n g

Blessed forgetfulness REF U SI NG TO AC CEP T THE GIF T OF F ORGETF ULN E SS BOGS YOU DOWN AN D STE AL S YOU R JOY. ”

By K ar en R idder

W

hile I’m still solidly “Mom-ing” my own kids, my sister has become “Grandma” to five under age 5. One evening, I went to help her watch twin baby granddaughters. They are cute-aspie, bubbly, happy — all the good things. It was delightful.

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When MY kids were little, people with older children would often say something to the effect of: “Aren’t they cute? Enjoy how easy they are now. It gets harder.”

Instead of crying at that dire prediction, I would tell myself, “They’ve forgotten. They can’t remember how hard this is. That must be it. Otherwise, either they are crazy or I am.”

I never KNEW it was true, though.

The parenting journey is slow.

We subtly go from children who can’t talk to us to children who won’t talk to us; from children

Catholic Key • February/March 2025 • catholickey.org

illustrates this truth. The parable is about a son who takes his inheritance, goes away, and says he’s never coming back. He breaks his father’s heart. When the son, due to his own poor choices, finds himself crushed, he returns. What happens next?

The Father sets aside and seems to forget all the pain and rejection. He rushes to his boy with joy and welcome. The brother, who doesn’t forget, reaps bitterness instead.

So, that evening with the babies, it was a delight to realize I really had forgotten. It allowed me to see the joy I have at THIS stage of parenting, which can also, by the way, sometimes be VERY hard.

But now I know, one day, I can look forward to forgetting that stuff, too.

What a joy!

Getty Images/TonyBaggett

BUT at bedtime, when they realized their Mama was still not there, they were having none of it.

They said (through baby cries), “Um, this has been fun and all, but you are clearly not our Mama and we are NOT going to go to sleep without our Mama.”

Thus started the routine every parent of a young child knows at bedtime: rock, shush, put down, walk away, come back, pick up, sing songs, sit down, stand up.

Repeat. Pray. Repeat.

I thought, “Oh wow, I forgot how hard this is.”

who need to be buckled into car seats to children who ask for car keys; from toddlers who won’t let us leave a room by ourselves to teens we have to text to catch their attention. “Why? Why? Why?” evolves from an honest inquiry into an authority challenge.

And we forget. Moving forward into each new stage blurs our memory about the one that came before. And you know what?

That’s actually a good thing.

I’ve come to believe this kind of “blessed forgetfulness” is a gift from God. In fact, we MUST forget much of the pain of our life challenges in order to move forward to the next ones. This is true not only in parenting, but in many areas of our lives.

Refusing to accept the gift of forgetfulness bogs you down and steals your joy.

The story of the prodigal son

f eatu r e

Saint Josephine Bakhita

By A l l i s o n Vro o ma n

Holy Communion. She was given the baptismal name Josephine Margaret Fortunata.

Bakhita joined the religious order and made her final vows in 1896. She lived in a convent in northern Italy for much of her religious life, welcoming guests as a doorkeeper and serving her community through cooking and sewing. She was well known for her kindness,

warm smile and calm demeanor. Her love for God was evident to those around her.

Surrounded by her sisters, Bakhita died from an illness in 1947. She was beatified in 1997, then canonized by Pope Saint John Paul II in 2000. Her feast day is Feb. 8. She is the patron saint of Sudan and human trafficking victims.

WHEN YOU NEED HOSPICE

“IN GOD’S WILL, THERE IS GREAT PEACE.”

S

aint Josephine Bakhita was born into a well-respected family in western Sudan in 1869. Before the age of 10, she was kidnapped and sold into slavery, enduring harsh treatment from multiple owners. The trauma she suffered was so great that she was not able to recall her own name. Her captor gave her the name “Bakhita,” which means “fortune,” claiming that he would bring her luck.

Public domain, via Wikimedia Commons

Over the next several years, Bakhita was bought and sold multiple times and badly mistreated. However, in 1883, she was sold to an Italian family who treated her with kindness and respect. They brought her to Italy to be a maid and caregiver for their child. Through accompanying the child at Venice’s Institute of the Catechumens, run by the Canossian

Sisters, Bakhita was introduced to the Catholic faith.

Through the sisters’ teachings and virtuous witness, Bakhita began to know God and his great love for her. With the help of the Canossian Sisters and the civil authority, Bakhita was freed from slavery in 1889. She remained with the sisters and was baptized, confirmed,and received her first

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b l ack cath olic s p i r i tu a l it y

Embracing grace amid struggles

By Fath e r L e o n a r d G i c h e r u, pastor, St. Monica Parish and Our Lady of Sorrows Parish

A

s we journey through Lent, a season of repentance and renewal, the intersection of Black History Month and our identity as Black Catholics offers a unique lens to reflect on sin, grace and redemption. Our faith tradition, deeply rooted in both suffering and triumph, mirrors the story of Christ’s Passion — a story where death is not the final word, but the gateway to resurrection.

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Venerable Augustus Tolton, the first recognized Black priest in the United States, who faced rejection and racism, even within the Church, but persevered in his vocation. It is found in the vibrant spirituality of Black Catholic parishes, where Gospel hymns and African-American heritage infuse liturgy with a joy that defies the weight of history. Grace, as our tradition reminds us, does not erase suffering but redeems it, transforming it into a source of strength and witness.

This dual reflection on Lent and Black history calls us to embody Christ’s message of hope and renewal. Like Jesus in the wilderness, we must confront the temptations of complacency and despair, choosing instead to live as witnesses of God’s justice and mercy.

As we fast, pray and give alms this Lent, let us remember the legacy of our ancestors, who embraced God’s grace amid profound challenges. May we, too, bear witness to that grace, allowing it to heal our wounds, inspire our actions and guide us toward Easter joy.

Venerable Augustus Tolton/Public Domain Getty Images/kevinjeon00

The narrative of Black history, particularly in America, is one of struggle against systemic sin — slavery, segregation and racism. These sins, rooted in pride and dehumanization, sought to strip away dignity and silence the voices of our ancestors. Yet, the Black Catholic experience speaks of grace that abounds even where sin tries to reign. Our forebears found strength in the sacraments, the word of God and the community of faith. Their perseverance and unyielding hope reflect the transformative power of God’s grace.

This Lent, we are called to examine our own hearts and recognize the sins that hinder our journey toward God. Sin, in its essence, disrupts relationships — our relationship with God, with others and with ourselves. Racism, prejudice and indifference are not just societal sins but personal ones when we fail to act against them. Lent invites us to repentance, a turning away from such sins and a turning toward God’s grace, which empowers us to be agents of justice and reconciliation.

The tension between sin and grace is not unfamiliar to the Black Catholic experience. It is embodied in figures like

Oraciones Sin Papeles

Mi ni ster i o Hi spano

Fe en Medio de la Incertidumbre Migratoria

S

entada en un último banco de su parroquia, María (no es su nombre real) agarra con fuerza su rosario mientras escucha la homilía del padre sobre la compasión y la solidaridad. Como inmigrante indocumentada, encuentra consuelo en estas misas dominicales, pero el miedo a la deportación persiste constantemente en sus pensamientos. La historia de María no es única: se hace eco de las experiencias de innumerables inmigrantes católicos en los Estados Unidos que se esfuerzan por equilibrar su fe con los desafíos de su estatus migratorio.

L a i n te r s e c c i ó n e n t re inmigración y fe se ha convertido en un problema cada vez más acuciante para la Iglesia católica en Estados Unidos. Según un estudio de Pew Research de 2023, “de los aproximadamente 11,1 millones de inmigrantes no autorizados que vivían en Estados Unidos en 2011, se estima que 9,2 millones (83%) son cristianos, en su mayoría de América Latina”. Las parroquias de todo el país están luchando por encontrar la manera de apoyar a sus miembros vulnerables y, al mismo tiempo, cumplir con la ley.

E L A B R A Z O D E L A IGLE SIA : UN FARO D E E SPE R A NZA La postura de la Iglesia Católica sobre la inmigración se basa en el respeto a la persona humana, su dignidad y su derecho a buscar una vida mejor. En los Estados Unidos, muchos obispos han publicado cartas pastorales que enfatizan el compromiso de la Iglesia con los derechos de los inmigrantes. También reconocen el poder de la iglesia local: “Los inmigrantes experimentarán la bienvenida de la Iglesia de manera más personal en el ámbito de la parroquia.Los pastores y el personal parroquial, por lo tanto, deben estar llenos de un espíritu de bienvenida, respondiendo a una cultura nueva y tal vez poco comprendida”. Acogiendo al Forastero Entre Nosotros: Unidad en la Diversidad, Declaración de los Obispos Católicos de EE.UU. Para los católicos indocumentados como María, su parroquia es una fuente no solo de consuelo espiritual sino también de orientación práctica. Muchas parroquias ofrecen recursos para

ayudar a las familias inmigrantes a prepararse para posibles encuentros con las autoridades de inmigración. Mi oficina también ha ayudado a las familias creando planes de emergencia familiares antes de un encuentro con ICE, acompañándolas a las citas judiciales y realizando talleres de Conozca Sus Derechos, que educan a los feligreses sobre sus derechos legales durante los encuentros con las autoridades.

C ONSTRUYENDO PUENTE S : UN LL AMADO A TODOS LOS CATÓLI C OS El tema de la inmigración presenta una oportunidad para que todos los católicos, hispanos y no hispanos, vivamos nuestra fe a través de la acción y la comprensión.

Solo en nuestra diócesis existen muchos grupos parroquiales excelentes, como el Ministerio de Refugiados, Inmigrantes y Migrantes de San Francisco Javier (RIM). En nuestra diócesis, una pequeña pero poderosa coalición de voluntarios ha servido en el grupo Pastoral Migratoria (PM). Y no todos los voluntarios están documentados.

Nuestros feligreses saben que no es necesario estar documentado para defender u orar en nombre de sus hermanos migrantes. “Todos podemos ser una luz en la oscuridad de alguien, independientemente de nuestro propio estatus”, dice un feligrés del Sagrado Corazón y miembro de PM que, por razones de seguridad, desea permanecer anónimo.

Al ponerse el sol en otro domingo en la parroquia de María, ella sale de la iglesia con una renovada sensación de esperanza.

A pesar de las incertidumbres que la esperan, encuentra fuerza en su fe y en su comunidad. Tanto para los católicos hispanos como para los no hispanos, el llamado a la acción es claro: crear una sociedad más acogedora y justa para todos los hijos de Dios.

Como dice el Padre Michael McAndrew, CSsR, autor de Walk With My People: A Life of Migration Ministry, “Después de treinta años de caminar con [los migrantes], en tiempos de ansiedad, recordamos a Nuestra Señora de Guadalupe diciéndole P o r L e y de n a Juan Diego: ¿No estoy yo aquí?, ¿No soy Rove l o - K r ull, tu Madre?’ Incluso en los tiempos más Directora, Oficina del difíciles, no estamos solos”.

Ministerio Hispano

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Comienzos frescos y el

Año Jubilar

D e l O bi s p o Procesión para conmemorar la apertura de la Puerta Santa con motivo del Año Jubilar en la Catedral de la Inmaculada Concepción en Kansas City. Foto de Kathryn White.

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El obispo James V. Johnston, Jr. es el séptimo obispode la Diócesis de Kansas CitySt. Joseph

en cami no

H

Por e l O bi s p o J a me s J o h n s t o n

ay un anuncio en la televisión que tiene un jingle que dice algo así como: «Ojalá hubiera sabido entonces lo D e l O bi s p o que sé ahora, cuando era joven...». Muchos de nosotros El obispo James V. Johnston, Jr. nos sentimos identificados. A medida que avanzamos la obispode la es elpor séptimo Diócesis decometemos Kansas City-St. Joseph vida cometemos errores, tenemos remordimientos, pecados, contraemos deudas y tenemos relaciones heridas o rotas. Puede que estemos desorientados y quizá agotados. Nos encontramos en momentos de la vida en los que necesitamos un «tiempo muerto», una recuperación y un nuevo comienzo.

The Holy Family at Rest, Anna Hyatt Huntington/CC by SA 2.5

Como es de esperar, la Biblia habla de esta parte de la experiencia humana.

Una de las formas más bellas es en el Año Jubilar. Específicamente prescrito en la ley hebrea como se encuentra en los capítulos 25 y 27 del Libro de Levítico, el año de jubileo ocurriría cada cincuenta años. Durante este tiempo las deudas serían perdonadas y los esclavos serían liberados. Vinculado a la noción del sábado, Levítico describe el año del jubileo contado por siete sábados de años, o después de cada «siete veces siete años» (Lv 25, 8). Incluso a la tierra se le permitiría descansar durante el año del jubileo.

Aprovechando esa sabiduría, desde el año 1300 la Iglesia católica incorporó a su vida el Año Jubilar. Primero, celebrándolas cada cien años, luego, según el precedente bíblico, cada cincuenta años, y finalmente cada veinticinco años.

A lo largo de este tiempo, los papas han asociado los años jubilares a momentos importantes de la historia.

Algunos recordarán el gran Año Jubilar convocado por san Juan Pablo II, que marcó el cambio del segundo milenio cristiano en el año 2000. Ese Jubileo fue un momento en que la Iglesia entró en un tiempo de oración, misericordia y renovación para comenzar el tercer milenio cristiano. El Papa Francisco decretó un Año Jubilar extraordinario de la Misericordia del 8 de diciembre de 2015 al 20 de noviembre de 2016, con motivo del 50 aniversario del Concilio Vaticano II.

El Papa Francisco designó este año, 2025, como un Año Jubilar para la Iglesia, y comenzó en la Fiesta de la Sagrada Familia. Al hacer este llamamiento, citó algunos de los retos y acontecimientos que han surgido para la humanidad desde el último Año Jubilar ordinario, en 2000, entre ellos las tribulaciones mundiales asociadas a la pandemia global y la realidad de las migraciones masivas debidas a la guerra, la violencia y la pobreza. Dijo: «El próximo Jubileo puede contribuir en gran medida a restablecer un clima de esperanza y confianza como preludio de la renovación y el renacimiento que tan urgentemente deseamos; por eso he elegido como lema del Jubileo, Peregrinos de la Esperanza».

El Santo Padre subraya que «todos somos peregrinos en esta tierra», y el Jubileo marca un momento en el que podemos recuperar nuestro sentido de fraternidad universal y ver la difícil situación de quienes viven en la pobreza o huyen de situaciones calamitosas.

Al igual que con el propósito bíblico del jubileo, podemos tomar medidas intencionalmente para garantizar que todos tengan acceso a los frutos de la tierra y sus recursos que se deben a cada persona. También es un tiempo para recuperarse y renovarse espiritualmente para la misión de la Iglesia de proclamar el Evangelio y la extensión pastoral que lo acompaña.

Al igual que con los años jubilares anteriores, este estará marcado por

oportunidades de peregrinación, oración y la recepción de gracias especiales ofrecidas por Dios a través de la Iglesia conocidas como indulgencias.

Como nuestros antepasados judíos, somos conscientes del tiempo y de su importancia, sobre todo desde que el Hijo de Dios se encarnó y entró en el mundo creado para vivir en el tiempo y en la historia humana. Como dice el ministro al comienzo de la liturgia de la Vigilia Pascual, cuando se enciende el cirio pascual y se trazan en él la cruz y los números del año venidero: «Cristo ayer y hoy Principio y Fin Alfa y Omega Suyo es el tiempo y la eternidad A Él la gloria y el poder por los siglos de los siglos.

Amén».

El tiempo, lo que hacemos con él y lo que hacemos en él, es importante.

El tiempo ha sido santificado cuando Jesús desde la eternidad entró en él.

Jesucristo, pues, es nuestro «jubileo» más verdadero. El profeta Isaías y el mismo Jesús hablaron de «un año de favor del Señor», es decir, la venida de Jesús y la gracia, la liberación y la redención que traería (Is 61, 2, Lc 4, 19). Cuando todo está dicho y hecho, este Año Jubilar es un momento especial de gracia para que todos nos volvamos más completamente a Él, que es el nuevo comienzo y el nuevo comienzo de todos.

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f e atu r e

Migrants and workers gather on both sides of the iron and steel wall that separates the border between Mexico and the United States in Playas de Tijuana.

Immigration and Refugee Services A Catholic response

By Sara Kraf t “Once you enter into your Catholic faith more fully, you can’t help but see everything through that lens, not just through the four walls of your parish,” stated Leyden Rovelo-Krull, director of Hispanic Ministry for the Diocese of Kansas City – St. Joseph. “How are you called to live out your faith in the world?”

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ing to gather input to determine how to best support immigrants and migrants locally. As Catholics, our personal response to these policies should be rooted in our Catholic faith.

The Church teaches: “Political authorities, for the sake of the common good for which they are responsible, may make the exercise of the right to im-

Catholic Key • February/March 2025 • catholickey.org

migrate subject to various juridical conditions, especially with regard to the immigrants’ duties toward their country of adoption. Immigrants are obliged to respect with gratitude the material and spiritual heritage of that country that receives them, to obey its laws and to assist in carrying civic burdens.” (Catechism of the Catholic Church 2241)

Getty Images/Photo Beto

Currently, a highly debated topic nationally is immigration and refugee policies.

Bishop James Johnston and Rovelo-Krull recently met with priests serving in Hispanic ministry to learn what parishioners are experiencing in the community, and how the diocese can best accompany immigrants and migrants. They are continu-

In 2003, the Catholic Bishops of the United States and Mexico issued a joint Pastoral Letter entitled Strangers No Longer: Together on the Journey of Hope.

In this letter, they outlined five principles which govern the Church’s view on migration issues. First, “persons have the right to find opportunities in their homeland.” Second, “persons have the right to migrate to support themselves and their families.” Third, “sovereign nations have the right to control their borders.” Fourth, “refugees and asylum seekers should be afforded protection.”

Fifth, “the human dignity and human rights of undocumented migrants should be respected.”

These principles should shape our response to migrants and immigrants.

“It has to start with the hearts of the people,” Rovelo-Krull

explains. The cost to the dignity of the human person must be considered — both of the people who come and the cost to those who already live there.

“Open borders do nothing but exploit children,” stated Rovelo-Krull. Since 2020, over 550,000 Unaccompanied Alien Children (UACs) have illegally entered America. The majority of these children have been lost to labor and sex trafficking. Additionally, 60 percent to 80 percent of women and children on their

Getty Images/shironosov

journey to the U.S. will have been raped or sexually assaulted.

With those principles in mind, our diocese seeks to live out our Catholic faith as we accompany migrants and immigrants throughout the diocese.

Raiza Guevara, program coordinator for immigration within the Office of Life and Justice, with a team of volunteers, seeks to help meet the needs of immigrants and migrants throughout our diocese. Guevara tells individuals, “I am with the Catholic Church and I am here to help.”

The team connects migrants and immigrants with agencies to help with physical needs, in-

cluding rent, food and clothing.

They also pray with families and individuals and provide spiritual support. They seek to bring souls to Christ through their actions.

For individuals unfamiliar with the process and language, asylum can be difficult. The diocese works to help families and

individuals know and exercise their rights allowed by law.

They help make sure asylum seekers have all legal paperwork, assist with knowledge of court dates and annual check-in with U.S. International Customs Enforcement (ICE). Asylum seekers can also be connected with pro bono lawyers.

For more information on emergency planning for individuals and families at risk, visit lifeandjusticekcsj.org.

Additionally, “Know Your Rights” presentations are held throughout the diocese. These presentations seek to inform immigrants and refugees of their rights, and have an opportunity for paperwork to be checked by a lawyer pro bono. Emergency packets will be distributed so the population knows what to do if they are detained by ICE. Catholics should continue to form their conscience on immigration and refugee policies. “Study what the Church teaches,” Rovelo-Krull advises.

She recommends reading U.S. Conference of Catholic Bishops documents on immigration, beginning with Church teaching on immigration reform, and immigration and the movement of peoples. She also suggests studying Pope Francis’ messages for the World Day of Migrants and Refugees.

Getty Images/Sinenkiy

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More women

ARE leading

in today’s Church

AS T H E IN T E RN AT IONAL WOMEN'S DAY FOR 2025 CALLS ON US ALL TO “AC CE LE R ATE ACT ION ” FOR E QUALI T Y BET WEEN MEN AND WOMEN, A RE VI E W OF WHAT ’ S HAP P E NI NG I N T H E VAT ICAN AN D THE DI OCE SE SHOWS I MPORTANT CHANGE S ARE ALRE ADY TA K I NG P L AC E .

By K ar en R idder

L

eadership roles filled by women are growing quickly in the Catholic church – both at the Vatican and here in the Diocese of Kansas City – St Joseph.

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serve as prefect of the Vatican Dicastery for the Institutes of Consecrated Life and Societies of Apostolic Life.

According to the Catholic News Service, the Holy Father recently stated, “The contribution of women is more necessary than ever.”

A 2022 constitutional reform document on governance of the

Catholic Key • February/March 2025 • catholickey.org

came in the middle of several key first ever female appointments at the Vatican. In 2021, Pope Francis appointed Sister Nathalie Becquart as one of two undersecretaries for the Vatican’s Synod of Bishops. In 2022, Pope Francis named three women to the Dicastery of Bishops, the Vatican office responsible for assisting and evaluating candidates for bishops of dioceses. In 2023, Pope Francis created a commission in the Vatican’s doctrine office to study the question of women’s admission into ministries such as the Diaconate.

Getty Images/PeopleImages

In recent years, Pope Francis has taken several steps which have resulted in greater opportunities for all lay people in leadership and decision making spaces, including women. In the first week of 2025, Pope Francis appointed the first woman to ever lead a Vatican dicastery when he announced on Jan. 6 that Sister Simona Brambilla, ISMC will

Vatican recognized that since ordained ministers are not the sole evangelizers certain leadership roles within the Vatican can be rightly opened to lay people.

Some of these roles had previously been only open to Cardinals and Archbishops.

Pope Francis said all Christians are called to be missionary disciples, noting lay men and women have much to offer, “By their family life, their engagement in society and their faith, which helps them to discern God’s working in the world.”

This official policy change

f eatu r e

Visit catholickey.org for a full list of sources.

Church is different, and the chancery has had fewer requirements all along which would have restricted non-clergy from Vatican Media

Pope Francis greets several women gathered for the first week at the Synod on Synodality at the Vatican in October, 2023.

priests has been a contributing factor to the change, he has also seen a rise of qualified non-clergy candidates over the course of time.

“More lay people, both men and women, have felt a call to ministry and received the preparation. There’s more availability of more qualified lay people to do good work,” said Bishop Johnston.

This contrasts with earlier

Sister Simona Brambilla, 59, who became the first woman named by Pope Francis to lead a major Vatican department on January 6, 2025, shakes hand with Pope Francis in this undated picture.

decades when many offices were headed by priests in part because it was priests predominantly who got the education for the purpose of leading those offices.

“More non-clergy are getting degrees in things like canon law or theology or moral theology,” said Bishop Johnston.

A diocese is not simply a microcosm of the Vatican. The Vatican’s role in the life of the

Vatican Media via REUTERS

While lay roles could go to either men or women, Pope Francis has openly expressed his belief in the importance of bringing women into greater roles in the church.

“Because the Church is herself a woman — a daughter, a bride and a mother, who better than women can reveal her face?” wrote Pope Francis.

Closer to home, the chancery for the Diocese of Kansas City – St. Joseph has reflected a similar recent increase in the role of women in leadership roles.

The bishop’s Cabinet is currently filled by 55 percent women, compared to just 11 percent at the beginning of 2020. Nine chancery offices are also led by women.

Bishop Johnston says this increase has been less intentional than a natural change over time.

“As openings have emerged and we’ve done the typical search, it just so happens that in my judgment the best candidates for many of these positions have been women,” said Bishop Johnston.

Bishop Johnston says while a reduction in the number of

serving in many positions.

Bishop Johnston says it is a little early to tell how much of an impact recent changes opening doors to women serving at the Vatican will create; but, like Pope Francis, he believes the inclusion of women is tied to the importance of using a broad representation of the faithful to help inform his leadership.

“Women have different experiences than men and sometimes different perspectives. So, I think it has been an enriching thing for our staff and it has certainly been helpful for me,” said Bishop Johnston.

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Clergy and mental health S UPPORTI NG OUR SPIRITUAL L E ADE RS

By A shl ie Hand

As

faithful Catholics in the pews with lives, families and suffering of our own, it can be easy to forget that the priest standing at the front of the church celebrating Mass every week is just as human as we are.

Father Justin Hoye, appointed by Bishop Johnston to serve as vicar for priests, is a representative and support system for other priests within our diocese, focusing on their overall well-being.

“The same stressors that affect laity can also be present in the life of a cleric. Anxiety, loneliness, compassion-fatigue and the demands of routinely re-establishing oneself in a new community can wear down a priest’s well being,” he says.

The Center for Applied Research in the Apostolate reported that in 2022, there were 34,344 priests in the United States. Meanwhile, the number of American Catholics has reached 72.5 million.

That means for every priest in the United States, there are 2,111 Catholics — individuals who each come with their own spiritual, emotional and sacramental needs.

Many Catholics in the Diocese of Kansas City – St. Joseph attend parishes in which one priest is serving multiple parish communities, each with its own traditions, culture and expectations.

For these challenges and others, the diocese supports its priests in a number of valuable ways, often at little to no cost.

“Counseling services are available to our priests, covered by our benefits, as well as centers that can cover holistic evaluations of a priest’s health,” says Father Hoye.

Additionally, priests are encouraged to have spiritual directors and take advantage of formation offerings like retreats and gatherings that can explore areas like addictions or porous boundaries (weak boundaries that make it difficult to set limits and say no to others).

“These are realities that can exacerbate or mask mental health struggles,” Father Hoye explains.

He believes one of the most important things we can do is normalize mental health care in the same way we do physical health care.

“Having a psychological evaluation should be as routine as an annual physical,” he emphasized. “Those annual check-ins provide an understanding of a person’s baseline, and can be used to gauge how one is doing in various seasons of life.”

Due to their position, it can be difficult for clergy to show weakness, feeling that they have to be pillars of strength and leadership for their parishioners.

“When our parishioners bravely allow themselves to be cared for in low moments, it can give implicit encouragement to their priests to do the same,” Father Hoye explains.

Lay ministries like Seven Sisters, Elijah’s Helpers and Towel of Veronica are all available in our diocese for those who would like to offer steady support through prayer and other outward actions.

“Simply asking a priest how he’s doing, or indicating that he doesn’t seem his usual self and that he retains your support … these can be gracious signs of care,” Father Hoye offers.

Lay m i n i s t ri e s s u p p o rt i n g o u r p ri e s t s Seven Sisters: Groups of seven women who make a commitment to pray weekly (each takes one day) for a specific priest.

Elijah’s Helpers: Individuals who pray for priests specifically in a time of trial.

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Catholic Key • February/March 2025 • catholickey.org

Getty Images/Syldavia

Towel of Veronica: Rallies to the aid of our priests and bishop with compassionate assurances of care and prayer after the death of a loved one. See pg. 34 for more information.

volunteer spo tl i g ht

Living

the

Gospel

Sarah Hirsch (middle) with other members who tend to the St. James community garden.

By A l l i s o n Vro o ma n

I ENCOURAGE EVERYONE TO FIND SOMETHING THAT THEY CAN DO. IT DOESN’T HAVE TO BE A LOT. IT DOESN'T HAVE TO TAKE TIME,” SHARED SARAH HIRSCH. Sarah and her husband, Dan Nash, have been parishioners at St. James Catholic Church in midtown Kansas City for nearly 30 years.

Throughout the years, the two have been heavily involved in volunteering in the parish. They believe that the organizations they appreciate should also be participated in.

Dan currently serves on the parish leadership team and the Finance Council. He helps with the church maintenance (although not considering himself a handyman) and participates as

a lector, extraordinary minister of Holy Communion and server when needed. He and another parishioner recently resurrected the children’s liturgy program, which had become dormant due to the pandemic.

“If there is a need and I can help out, I’ll help out,” Dan said, later adding, “I can’t offer any electrical skills, but I can hold the ladder. There is always a place for somebody.”

Sarah is an extraordinary minister of Holy Communion,

runs the parish livestream, has taught children’s ministry throughout the years and steps up to help wherever necessary.

Additionally, her involvement goes beyond the church doors.

St. James is a parish devoted to social justice. Located in a central part of the city, the parish is positioned to serve its diverse surrounding community. Sarah co-manages a community garden at the church. About 1,000 square feet of raised beds grow vegetables available to anyone in the community. All unclaimed produce is donated to Bishop Sullivan Center. Sarah also serves in a parish outreach ministry that gives out drinks and snacks to those at the bus stop at 39th and Troost. In the winter, the group delivers handknit hats, gloves and scarves.

“Having a presence in midtown means that we are able to minister to those people that Jesus talks about — the immigrants, the poor, the people who are left behind,” Dan reflected.

Dan and Sarah see volunteering as a way of living out their faith and sharing the gifts and talents they have been given.

They rely on teamwork within their marriage to be able to give of themselves to the St. James community while keeping up with the daily tasks at home.

The pair emphasized that there are many parishioners at St. James, and in other parish communities, who do a lot to keep their church alive. They noted that a person can volunteer no matter their skill level. Or, as Dan put it, “Anybody can do it.”

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f e atu r e

Towel of

Veronica

By Allison Vrooman

T

HE S I X T H STAT ION OF T H E CROSS: VE RONI CA W I PE S T HE FACE OF JE SUS. V E R O N I C A SH OW E D JE SUS M E RCY AN D C O M PASS I O N ON H IS CLIM B TO T H E TOP O F C A LVA RY. S HE DID N OT LE T H IM SUFFE R ALONE .

In the Diocese of Kansas City – St. Joseph, the Towel of Veronica Apostolate is a lay ministry that prays for deceased priests and priests who have lost a loved one. The goal is to provide consolation and assurance of prayers to the grieving. It is a way to let them know that they are not alone in their suffering.

In 2020, Lorie Sage could see the grief that struck the diocese from the passing of Father Evan Harkins. While praying about her strong desire to console the sorrowful, Sage was met with the words “towel of Veronica.” She looked to her right and saw a stained-glass window of Veronica holding her towel with the image of Christ’s face on it. This was divine inspiration for what was to come.

After sharing with her spiritual director and Bishop Johnston the desires of her heart and what she experienced in prayer, the apostolate formed. Sage added, “The more it evolved, the more the Lord brought through what I was supposed to do.”

There are currently 51 members in the apostolate. No monthly meetings occur, but Mass attenSt. Veronica dance is requested on the feast days of the apostolate’s patron saints extended her hand and for a Mass of Remembrance in mercy to Christ. in November.

We do the same. She When a priest or a priest’s loved one passes away, members are notioffered her veil; we fied and pray a Rosary or the Chapoffer our prayers to let of Divine Mercy for the repose console the priests as of the soul as soon as possible. If reasonable, members attend the she did Christ.” visitation or funeral and leave a card of condolence. They also make a weekly holy hour for priests and for the apostolate.

A towel with the image of Veronica is gifted to the priest or loved one as a reminder that they are being prayed for. On the first anniversary of the passing, a card of condolence is sent, and members are reminded to pray for that person.

“

“Saint Veronica extended her hand in mercy to Christ. We do the same. She offered her veil; we offer our prayers to console the priests as she did Christ,” shared Sage.

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Catholic Key • February/March 2025 • catholickey.org

TO LE ARN MORE about Towel of Veronica or to become a member, visit towelofveronica.com or email Lorie Sage at hailmaryjmj@gmail.com.

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Diocese of Kansas City-St. Joseph The Catholic Center 20 W. Ninth St. Kansas City, MO 64105

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