March 2001

s Americans entering a new century, we have a problem. Actually it's an old one that has occupied the

mind of philosophers over the centuries. It's the problem of the one and the many. We bump into it when we struggle to maintain unity with diversity, commonality with individualism, community with pluralism.

What's legal and constitutional seems to be the only binding force holding us together these days. Uiw does, we must remember, impose values on us all. It seems that we ultimately base our American community on what is simply the lowest common denominator of norms after everyone's values have been privatized and reduced to mere personal opinions. Perhaps we are a litigious people because we are an amoral people.

The opposite reaction to all of this is attractive to many folks, namely to impose uniformity on everyone in the name of unity. Everyone must conform, and exactly conform, to a particular set of norms, rules and doctrines in order to "belong." If you don't, well, then you are an "outsider," and "alien," "un-American." It's our secular form of excommunication. Diversity is disloyalty. To belong is to be orthodox; to be heterodox is not to belong.

The ancient Romans faced the same problem, as have many other societies. They came up with a motto that exhorts us:

In necessariis, unitas; in dubiis libertas; in omnibus caritas.

"In necessary things, unity; In doubtful things, liberty; In all things, charity" sounds good until you begin to work It out In any particular social order. We all know

that as Catholics we are trying to work it out in our own faith tradition. So are Protestants, jews and others.

It all gets further compounded when we enter into ecumenical discussions. The central problem always revolves around the distinction between what is neces¡ sary and what isn't absolutely necessary; between what is absolute and what is relative. Charity isn't a big problem. Truth is.

The way to get around truth is to introduce doubt.

If you can follow doubt with confusion then you can write your own rules.

But, we must ask, ""Was jesus Christ's sacriHce of His life absolutely essential for us, or was it not?" To put the question starkly, if God loves us all anyway, and if God is going to save everyone anyway, why did He send His only-begotten Son among us to suffer and die for our redemption? Did Christ matter- or Is every¡ one's way, truth and life just as good as anyone else's?

A lot of people suffered martyrdom for our faith - a lot of people gave their lives over to spend themselves in canng for us, teaching us, and bringing us to Christ.

It's hard for me to say that they didn't have to because "everyone's going to heaven anyway and so your religion doesn't matter!"

We think that faith matters. We are dedicated to sharing it, not simply keeping it to ourselves.

Volume 2 : • - 3

etters

Mtltcll2001

Most Reverend Carl F. Mengeling PUBLISHER

Rev Fr. Charles Irvin

Send your lelten1 to: Editor, FAITH Magazine 3 00 w. Ottewe Lansing, Ml48933 or via •·meli frdrvin@n:.net

EDITOR IN CHIU

Rev. Fr. Dwight Ezop AaiOCIATK I!DI'rORIN CHIEI'

Patrick M. O'Brien MANAGING EDITDR/Citi!ATIVE DIRECTOR

Kathy F.unk

I was dismayed to read Fr. Joe~ response to the question: Are any great scientists Christian? ("In the Know with Fr. Joe," january 2001). His first response was the Catholic ptiest who authored the Big Bang theory. Why would he lead with such an obviously controversial issue? What about the other great Catholic scientific minds: Pasteur. Mendel, Da Vinci, and Blessed Niels Stenson to name a few? Why didn't Fr. joe men· lion the patron saint of scientists, St. Albert the Great? ...

ASSISTANT EDITDR

Mollie Lauffer

CREATIVE a SDITDAIAL AaSIIITANT WUMAIITER

jillanejob SUIISCitlll'nONSISECREI'ARY

Evelyn Weitzel SUUC:AIPriONS

Rev. Fr. WiJI!am Ashbaugh Evelyn Barella Ktm Buchholz janet Cassidy Ehzabeth johnson Rev Fr. joseph Krupp Ronald Landfair Dr. Cathleen McGreal jennifer Niester Ullah Olson Most Rev Kenneth J. Povish Rilll Thiron Margaret Perrone

Catholic and Ecumenical, History and Hope: Why the Catholic Church Is Ecumenical and What She Is Doing About It

By Frederick M. Bliss, S.M.

IIAOOf'A!AOING

Christine jones james luning Philip Shippen CONTRI8UTING PHoroaltAPHERS

james Luning, Photography ONntECOVPI

Patricia Garcia

Rev F.r.j Thomas Munley Diane Nowak Margaret Perrone james Rhadigan Michael Rizik Ricardo Rodriguez Rev. Fr. james Swiat Sharon Wimple ADYISOIIY BOARD

Rev. Fr. Karl Pung

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Ecumenical consciousness has not always been part of the How to Be a Perfect Stranger: Catholic experiA Guide to ence. Fr. Bliss Etiquette In traces how the Other People's concern for ecuReligious menism came Ceremonies about- from Edited by Arthur uneasy tension to .tlillli!.__ _ __, J. Maglda and confidence in the Stuart M. Malllns true grace of catholicity.

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Magazine Is free to parents, rell• glous educeto111 end youth minis· ters. In It you'll lind dlacunlon questions and ec:ttvltleL H- do you get FAITHhelps? Download It lrom our Web site: FAITHmeg.com or, we cen tHIIallll to you eech month. Contact Plltrfck O'Brien et poblfe§dloceeeollanalng.org

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Survey Says FAITH Magazine's Readership Survey Results Are In Late last year, almost 1,800 FAITH readers received a random survey from Publishers Information Center of New jersey. FAITH thanks those of you who filled out the survey.

Following are some highlights of the results: 70% of the 416 survey

respondents read every issue.

(387) said they had read FAITH Magazine during the past several months, and 80% (331) said they had read the most recent issue.

93%

Even more remarkable is the ct tlrat FAITH appeals to all ge groups equally. uYou have found the Holy Grail long sought among Catholic publish-

ers" declared our evaluator, Richard Haas.

FAITH Magazine mahes me feel more connected to my Catholic faith : 77% agreed Moves me to be more interested in spiritual growth: 73% agreed

The staff of FAITH Magazine is very pleased with the results of this audit. However, a few changes are already underway.

Beginning with this issue, we have added more pages to allow for more content.

Additionally, we will make a few other changes, bUL only cautiously. We do not want to ufix what isn't broken."

On behalf of our staff, I want to thank you for making FAITH a pan of your life.

Rev. Fr. Charles E. Irvin Editor in Chief

in the know with Fr. joe I couldn't figure It oul It happened at least once a week. There I was In class, teaching, and my dog would walk ln. I keep her In the office with the door shut while I teach, and I couldn't figure out how she got out and knew where I was. I couldn't figure out who was doing H. Then I saw IL No kidding folks, my dog can open doors. She uses her paws and opens the door.

Now, how she always man• ages to go right to the room I am In still remains a mys· tery to me. Allow me to assure you, I DO shower, so It can't be that ·- sigh. Open

and shut doors. I thought about that as I read the fol· lowing questions for this month.

Fr Joe, why can I go to com• munlon at some churches and not at others? Is there a rule here?

Well, if you hearken back to my award-winning, earthshattering answer about communion and divorce, you will see my humble response there talks largely of the concept of ~communw ion. w Not the consecrated host, but rather our com-

munion with other churches.

What does it mean?

Well, as Roman Catholics, there are churches with whom we are in communion and some with whom we are not in communion. What determines communion?

Communion is unity of belief and purpose. Usually issues of our communion with other churches have to do with authority and doctrine. When we say "authority," we usually mean the structure of the Church, and when we say ~doctrine," it has to do with what we believe. For example, as Roman Catholics, we believe that the pope is our spiritual head. He is the one who defines what is authentic theology and what is not. He always does this in union with Sacred Scripture and Tradition; this is not something he can or does abuse.

Any church that recognizes his supreme authority in matters of faith and morals, then, is in communion with us on issues of authority, and therefore on issues of doctrine. Because of that, you could probably receive communion at those churches.

Get it?

Now, walking down the via negativa path, there are other churches with whom we are not in communion.

Maybe they disagree with our system of authority,

»

maybe they disagree with our theology; whatever it is, while we are one in Christ, we are not one in practice.

Because of that, we do not pretend we are by receiving the sign of our unity. lf we did, it would be like a single person wearing a wedding ring - it just isn't true!

Fear not, oh distressed one, I shall come to your aid on this. The Creed is a statement of what we hold as true, and you will find little dispute on some of the issues in many Christian churches over whom jesus was and is, the role of the Trinity, etc. The church you were at would obviously Father, I recently attended a then agree with the Roman non-Catholic worship serv¡ Catholic Church on theologiIce where they recited the cal issues, and probably disCreed! What Is up with agree over authority that? They even issues, the role of said "I believe In the pope, the one, holy, need for a catholic and apostolic Church!' don't et ll HelpI

hierarchy, etc. So, they say the Creed because they agree ~~MIIII~Iflllli with it.

The phrase, "one, holy, catholic and apostolic," is a little more simple. The word "catholic" (lower case 'c') literally means "universal," or "all-encompassing." Those who say that phrase, then, agree with us on the issue of being "one, holy, universal and apostolic." So, just like us, they say what they believe! Find out more on page 18.

Enjoy another day in God's presence.

e

Send your Questions to: "In tha Know with Fr. Joe" FAITH Magazine W. OHawa, Lansing, Ml 48933

or E-Mail JoalnBiack@prlest.com

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~~ - .. The Irish brought culture and faith to the hills of Michigan

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'A FAITH Maga; ln~

8

March 2001

I

www.FAITHmag.com

Remember, you belong to 110methlng - your local pertah

The Irish of Irish Hills

escape poverty, starvation When the earliest settlers and religious and economic came to Michigan, it was the persecution. Nowhere is answer to an immigrants there a greater modern-day prayer - rich with lakes and connection to a proud, streams, surrounded by fenile deeply-rooted Catholic herfields perfect for farming and itage, than in the Irish Hills. wetlands abounding with Whether named for the people who seWed there, or wil~life. f.s they traveled for reminding the Irish of westward from eastern seapons, many came to settle in the country they left behind, the area known to us as the the area called "Irish Hills" today Is not a particular city Diocese of Lansing.

Today, the diocese, consist- or township. Rather, H Is a ing of 10 counties, is home to place of sparkling lakes and more than 1.6 million rolling hills along US-12 Catholics. And, while much once known as the Detroitof our local heritage originates Chicago Road - near the from a variety of cultures, the Monroe-Jackson junction, establishment of many local today:S M-50. ~mlessoftheboundBy Kim Buchholz

II•

.

~~~- -

accredited in no small measure to the efforts of the hardworking and faithful Irish.

While Irishmen had been makmg their way in the New World from its earliest days, the mid-1840s brought about a mass migration when potato crops were wiped out by a fungus that rendered this stapie food - and economic mainstay - useless. It Is estl· mated that during the Great Potato Famine, up to 25 percent of Ireland's enUre population either lmmlgrat· ed to other countries or starved to death.

Stories abound in parishes throughout the diocese or the many tenacious Irish ho left behind a beloved omeland in their desire to

priest among them, the Irish kept their faith strong, pass· ing on the traditions of the Church to their children reciting prayers and family rosaries, often nightly. When a priest from a nearby county would arrive at their door, the Irish faithful would belt out news of his arrival in booming voices from farm to farm, until all would gather at the family home for Mass and to receive the sacraments.

For almost a decade, the settlers labored diligently building the simple stone and mortar structure. Even despite the struggle of the Civil War that was dividing communities throughout the land, in 1863 the people of St. joseph rejoiced together as the sweet sounds of the first Mass filled the church. aries, one thing is for cenain Soon, another day of great celebration was upon the - the heart and soul of the Irish Hills is, and has been parish. The bishop was com· for almost 150 years, St ing to administer confirmation and he was to be greeted Joseph Church.

While families, their farms with the most noble of gesand the local economy pros- tures by the faithful of St. joseph. These people, who pered, some 20 Irish families, who came to the area had tirelessly plowed forth from 1827-1850, would not into the hills behmd teams of rest until a Catholic church oxen years before, had had been built. 'Setting shov- brought with them an affinity el to the hill' above Iron Lake for raising and trading fine in 1854, at the site of a forhorses. On the day of the mer Catholic mission estab- bishop's arrival, the best of mounts were saddled up and lished in 1669 to serve Potawatomi Indians, these the men of the parish rode pioneers took ax and hoe in five miles out Chicago road to hand to lay the foundation of greet the bishop and escort the church that would serve him to their little church. It area Catholics for generawas a joyous, historic day for tions to come. the determined Irish who Although living without a had come with so little and

~

ritage built so much in the name of the Catholic faith.

St joseph Shrine was designated by the state of Michigan as an Historic Site in 1991. Having undergone various renovations and additions over the years, the parish continues today to serve more than 550 families year-round, with numbers increasing to almost 800 during summer months.

On the parish grounds exists a chapel at the entrance to the Way of the Cross - 14 outdoor stations depleting the crucifixion of Christ, situated on the north side of the church along the lake. Here, an identical repro-

duction of Christ:S journey from the judgement of Pilate to Calvary exists for the quiet reflection of our faith.

In time, the Irish, who came so far to bring their culture and their Church to this land, were one by one laid to rest in the parish cemetery - beside the church they had built, and beside each other.

Knowing what we do of the history of the Irish Hills, a visit to the churchyard, with gravestones inscribed of places that span the width of an ocean and dates that call to mind the wonderment and hardships of a bygone era, evokes within its visitors a faith· filled connection. Be they Irish or not, it serves as a testament to the land on which they stand and to the people who helped make it what it is today.

The Church is a Communion of Individuals Plduntd above •• • relief of the t...t Supper on the elter of SL Paul Perleh, Owo•eo

0

ur theme this month, "One and Many," reminds me of an Irish proverb: "We all warm ourselves by fires we did not build. We all drink from wells we did not dig."

Because each person has a continuous need, we, of necessity, depend on nature, other people and God to fill our needs. This is so natural that we don't think much about it and often take it for granted.

Phrases like "no man is an island" and "we are created in a condition of co-existence" stir our consciousness. Dire warnings about the negative impact of humans on our environment hope to teach us that our future is dearly linked with our planet and all living things. In nature itself each one is linked to the many.

In the realm of people, this link between the one and the others contained in the many parallels far surpasses nature.

We are thinking and loving people open to becoming open to lives of ongoing growth and development. We do so in concert with other people and Wlth God in whom we

1 Photography by Kathy Funk

become sons -and daughters of God with our brothers and sisters in the family of God. If we understand this link between the one and many merely as dependence, then the dynamic relationship between the one and many is thwarted and becomes sterile. It becomes centered in taking, rather than giving. Dependence alone is immaturity.

The one and many opens itself to the unlimited and to fulfillment when it becomes rooted in interdependence and reciprocity. We are capable of freely giving and receiving in a dynamic of interdependence. The Church is an authentic ideal, exemplified in the life and witness of countless saints for two millennia. They testify to the vital link between the one and many, of unity and diversity. jesus speaks of the Church simultaneously as sheepfold and many sheep. The Church is a "communion." It is a union in community and fraternity of people!

In the Church two realities are brought into harmony by the Holy Spirit. The one Holy Spirit unites individuals in

the one Body of Christ, the Church. The Spirit enables the many to be one and for unity to encompass a multitude.

People are essential to the Church. Each person is unique, distinct and irreplaceable. Each person is created in a condi~ tion of becoming. Each person is endowed with an ensemble of gifts. Each person is in co-existence with God, other people and creation. Each person is an autonomous source of creativity, sensitivity, relationships and experience. In addition, the possible combinations of expressions by each are immense when seen through the lenses of race, ethnicity, language, tradition and history. Fingerprints and DNA are clear signs that each person is an ..original." Each one is called to the fullness of effectiveness in communion with the many in the Church. The communio of the many is enriched by each individual. Each person is a treasure with and for the many in the Church.

The oneness of the many in the communio of the Church has its source and its pattern in jesus' own self-giving. It continues by the power of the Holy Spirit in the self-giving of each one who comprises the many in the one Church.

The self-giving of each individual means we choose life for he one and many. To make the opposite choice for "my own" is lethal. It has nothing in common with the many. It is a choice to be alone.

Two millennia ago, it was not easy for the first of many apostles to become one in jesus Christ. This is brutally clear at the Last Supper. There we see the relationships of the apostles with jesus after two years of following Him. The dialog between jesus and Peter saves us from any misunderstanding about the one and many in the Church. jesus said to Peter, "Where I am going now, you cannot follow, later on you shall come after me." Peter said, Dlord, why can I not follow you now? I Will lay down my life for you." jesus answered, " You will lay down your life for me, will you? I tell you truly, the cock will not crow before you have three times denied me." Oohn 13:36-38) Shortly before leaving the Upper Room for Gethsemane, the many and Peter hear jesus say, "You \viii be scattered and each will go his own way." Oohn 17:32) They are far from the self-giving that will be essential for their many to become one \vith jesus in His self·giving. Lacking self-giving, the many cannot become one because each will separately go "my own" way. As each reverts to ~my own," their common following of jesus breaks up and they lose their oneness of community.

Peter's choice of "my own" has dramatic pathos as he breaks down and weeps. He soon realizes that the "my own" hoice was not only a denial of jesus but of his very self. He

Remember, you belong to something - your local parllh

recalled his bold profession at the conclusion of jesus' words on the Bread of life, the Eucharist, when many no longer walked with him. jesus asked the "many" apostles, "Are you also going to leave?" Peter boldly asserted, "lord, to whom could we go? You have the words of eternal life. We have come to believe; we are convinced that You are God's Holy One." Oohn 6:67-69) Peter's tragic choice for "my own" against jesus to whom nothing could compare will happily be brief and a purification for him. In rejecting jesus, the One in whom many can become one, the many are each left \vith "one's own." Abandoning jesus, they are separated and each "one's own" no longer has anything in common with the other many. "One's own" is the only choice for the many who refuse to be one with the One who has the words of everlasting life.

At Pentecost, the first many - 120 - are united by the Holy Spirit in the one Body of Christ, the Church. Since then, countless saints known only to God and an array of recognized saints of all places and generations witness to the awesome unity of the diverse many in the one Body of Christ. The brilliance of each saint is like a refraction of the Holy Spirit, the one source of light that fills all saints. Yet no saint shines alone or maintains the glory received for themselves. As one saint among many, the light of each shines on others and each welcomes the light from others.

Charles Peguy in his book The

Mystery of the Love ofjeanne d'Arc describes this intimate and necesThe Spirit en•bles the many sary bond between the one and to be one •nd for unity to many in the Church, the comencompns • multitude munion of the saints. "We must not try to save our souls the way people save a treasure. We save our souls the way people lose a treasure, by spending it. We must save ourselves together. We must arrive together in heaven. We must present ourselves together. We must not come to look for our God without each other. We must return together to the house of our Father. We must also think about each other and work for each other. What might God say if we arrived without each other?"

www.FAJTHmag.com

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I

March 2001

11

FAITH M~&nln~

"My parents, who have been married more than 30 years, are both Roman Catholic" explains Fr. Wegher while reflecting on his unique faith journey. ~Growing up, my mom lived in a neighborhood surrounded by many eastern European immigrants, some West: Communion at St. of whom were Byzantine Michael Roman Catholic Catholics. She was baptized Church In Flint. Mich. at St. joseph Hungarian Catholic Church in Flint. Her best friend went to St. Michael Byzantine Catholic Church. Her best friend became my godmother.

"My mother cherished many of the Byzantine Catholic traditions she grew up with, especially those surrounding Lent and Easter. These were traditions she shared with my father and us kids (one brother and two sisters). Faith was part of our lives. There was no question about it. It was simply who we were.

"We usually went to the Byzantine church once a month.

At one time, my mother was head of the altar society there.

Most of the people there are family friends. Many of the parishioners at the Byzantine Church were a real support and influenced me as I pursued the idea of priesthood."

Fr. Wegher began to discern the call to the priesthood while still in high school. "From 1978 until I graduated (in 1981), I was involved in a home seminary program offered by the Office of Vocations. Anyone thinking about the priesthood and living at home could attend retreats and monthly meetings. They were fun and spiritual, providing an opportunity for boys in high school to talk to a priest and get information."

Following his graduation, Fr. Wegher attended the University of Michigan-Flint. "I planned on going maybe one year and transferring, but the honors program I was in provided a lot of perks, such as scholarships, educational trips, etcetera, so I stayed. I spent one semester abroad, studying in Paris. One semester prior to graduation, I moved into St. Michaels (Roman Catholic) rectory in Flint.

It was a house of formation at the time . I graduated from the University of Michigan-Flint in 1985 with a bachelor's degree in French and continued discerning my call.

"After a one year internship at St. Michael'S as a seminarian, I left for the American College of the Immaculate Conception at the Catholic University of Louvain in Belgium (the French Campus)."

Five years and a masters and a doctorate degree later, Fr. Wegher was faced with a question not posed to many men preparing to receive the sacrament of Holy Orders. "People

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would ask me, 'For which rite are you going to be ordained?'" says Fr. Wegher.

"Quite simply, I followed Church law. I was baptized in the Roman Church and was a member of the Roman Church. Changing your Church can be done, but it is a complicated East: Communion at St. ecclesiastical process Michael Byzantine Catholic involving Rome."

Church In Flushing, Mich.

Another factor which weighed heavily in Fr. Wegher's decision was his family the family which embraced both rites. "For one thing, the Byzantine eparchies are large. I love Michigan and I wanted to stay close to my family."

Thus, Fr. Wegher was ordained for service to the Diocese of Lansing Aug. 31 , 1991, by Bishop Kenneth Povish.

The Byzantine Church, however, still played a role in his life and Fr. Wegher was able to find a way to embrace both rites. "Fr. David Hannes (pastor of St. Michael Byzantine Catholic Church) asked me, about four years ago, to get the biritual faculties for the Byzantine Eparchy of Parma so that I could fill in when he had to be gone. This required permission from the Diocese of Lansing and the eparchy, along~) with the Congregation for Eastern Churches in Rome: • After receiving permission, Fr. Wegher is able to serve as a priest in the two parishes which played such an integral role in his faith j ourney - St. Michael Roman Catholic Church where he discerned his call to the priesthood while in college and St. Michael Byzantine Catholic Church where he learned the rich spiritual traditions of the Eastern Church. ..As a Roman priest presiding at the great Vigil of Easter, I love singing the words of the Exultet, 'Rejoice, 0 Mother Church! Exult in glory!' Such words echoing in the darkened church as the light of the new Easter candle spreads among the baptized takes me back to the words and the tradition of the Western Church Father, Ambrose. On this night, more than all others, as we recall and enact the ancient Western rites of Chnstian initiation, I feel my soul filled with the ancient faith of my ancestors. Easter, with all of its smells and bells. connects me profoundly to the faith of the apostles. : "At the same time, since my childhood, no Easter would be complete without the singing of the great Eastern Church chant, 'Christ is risen from the dead!' Growing up, it was not uncommon for us to attend the Easter Vigil at St. Robert Bellarmine Roman Catholic Church in Flushing before rushing over to St. Michael Byzantine Catholic Church for the Easter Vigil and Matins which began. in those days, closer to midnight. The smell of lilies and

incense, the chants of the great "Part of my spirituliturgy of St. john Chrysostom, ality is Western - part is Eastern. l need both the bright vestments and icons, the blessing of food, and the eatto feel whole spiritualing of pascha (Easter bread), varly. The spirituality of ious sausages, and Slavonic the East has everything sweets made for a wonderful from iconography anchildhood experience. My life work and chant, to the writings of the Eastern would be all the poorer without them today."

Fathers. Eastern spiri"Its not about how many rites 1 Roman Catholics would Fr. Bill rushes from the tuality infuses me so much that 1 can't get can celebrate," Fr. Wegher empha- recognize much of the ornate Byzantine Church to the Roman Catholic Church away from it. It's a part sizes. "Its about spirituality and Divine Byzantine Ulurgy the call to go back and serve the people who helped nourof me. It's like incense - when you use it and walk away, ish my vocation, those who need my assistance as a priest the smell stays with you, it infuses you." , to provide them with the sacraments.

FAITH: How dtd you get

stalled pamttng 1cons?

Fr. Loya: I've been interested in art all my life. In fact, I intended to make art my career and attended the Cleveland Institute of Art for my college studies.

While I was in art school, my pastor asked me to paint a large mural depicting an icon of St. Nicholas for a parish celebration. I enjoyed doing it, and other people did, too, because they started asking me to do more.

FAITH: You mcnuon that you v.cm to Slhoolw become an arltst, Jnd ytlll arc But that c; not your pnmary profc~c;•on. When dtd you become a pncst?

Fr. Loya: After I graduated from college, I worked for a year as a commercial artist, imerestingly enough, in a company that specialized in church design. But I felt called to the priesthood, and decided to enter the seminary. l attended SS. Cyril and Methodius Seminary in Pittsburgh, then finished my studies at the Gregorian University and the Angelicum in Rome. I was ordained in 1982.

FAITH: I'm pretty sure they don't tenLh Konography at the Cleveland Institute of An. Hov.. d1d you develop your skslls as an tLOnogntphcr?

Fr. Loya: I do all kinds of art, but the greatest need is for art related to the Church, so I've concentrated on that area. I've always been very close to the art of our Church, so I was already familiar with icons. Iconography is a very ancient art, and I learned by studying the works of the old masters.

When I was in Rome, I had the opportunity to travel to dif-

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Fr. Loya Paints a "Theology of ~olor"

By EJiubelh Johnson

I Photogl'llphlf by JamH Luning

F

r. Thomas Loya is a Byzantine Catholic priest and pastor of Annunciation of the Mother of God Parish in Homer Township, Ill. The 46-year-old priest is also an accomplished iconographer who follows a tradition of religious imagery that goes back to the time of the Apostle Luke, considered to be the first iconographer He is currently painting the icons for his south-suburban Chicago church. He recently shared his story with FAITH.

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March 2001

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ferent churches and study many beautiful icons.

There isn't a school where you can go to learn iconogra, phy. In some places, it may still be taught in monasteries, but usually, an artist finds a few mentors who are willing to share their knowledge. The rest is personal study and practice.

FAITH: As an iconographer, do you have a ccrtam style that sets a fr. Loya Kon apart lrom another artists work?

Fr. Loya: Icons are different from other religious art, in that they are really "theology in color." The icon and what it stands for are important - the artist is secondary. There are certain parameters within which the iconographer must work: lines, colors, subject matter, composition. The icon is communicating theology, so the artist is irrelevant. When you look at an icon, you're seeing the colors and the theology, not the style of a particular artist.

FAITH: Can }'OU dcsnibe how icons arc different from other religious :m. and what rou mean hy a 't.heology of colnr'?

Fr. Loya: An icon is not just a picture of a religious event, a saint, or Christ. It's an aid to prayer. In Roman Catholic ter, minology, you would say it is a sacramental, on the order of the Gospel book or a chalice. lt carries revelatory power - it rings the person who is looking at it to a deeper experience of religious truths. just as a person might sit in an adoration chapel before the Blessed Sacrament and meditate, you can stand before an icon and pray.

The colors in an icon are symbolic. Christ, except in icons of the Transfiguration or Resurrection, is depicted in reds and blues. These colors symbolize His divinity and His humanity. Gold symbolizes eternity, kingliness, and the royal images from Scripture. Icons also use light to show the holiness within the subject of the icon.

FAITH: Do you have a pcrsonallavontc iwn?

Fr. Loya: My favorite is Christ the Teacher. I find it very prayerful and mystical. It combines within it the authority of Christ together with His compassion.

FAITH: I've read that konographers :1rc supposed to pray aml forgive their enemies before the}' begin patnung. Is that what you do:> Fr. Loya: Iconography grew up in the monastic community, so the monastic disciplines of prayer, fasting, and repentance are an integral part of the process. The iconographer's life is supposed to have that monastic discipline. The artist's striving for spiritual reflection should reflect the icon that he or she is painting. I ~ always pray before I begin painting to ask for )jlelp and guidance and to receive inspiration from the person whose image I am painting. ) Icon of the Lord Almighty by Fr. Loya

there were five great patriar· chates -jerusalem, Antioch, Alexandria, Rome, and Constantinople. Patriarchs are bishops who pastor vari· ous extensive geographical areas in the world. From the beginning, among these patriarchs and bishops, there was an acknowledged ~primacy of Peter," a recog· nition that the bishop of Rome and his successors in office had a ministry of serv· ice given them by jesus. It was a ministry of unity and charity, one designed to keep the Body of Christ integral and whole - Holy and m peace.

Down through history, the Catholic and Orthodox Churches developed from that original vine with its five patriarchal branches.

When the Eastern Churches and latin (Roman) Church separated from each other in 1054 A.D. , the schism was substantially caused by a difference in understanding of the jurisdictional aspects of the primacy of the Bishop of Rome who was, at the same time, the Patriarch of the West.

Today, a Catholic person (or an ecclesiastical jurisdiction) is one who accepts the Primacy of Peter and regards the bishop of Rome as having jurisdiction over the universal or Catholic Church. Catholics recognize, however, that even though we are separated, the great Eastern Orthodox Churches have valid sacraments and liturgies. Why? Because they are Holy and Apostolic directly descending to our

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How are \Ve a 0 11e, Holy; Catholic a11d ~posto~~c Cl1t1rcl1? -----------------------------av I Fr. Chart•• Irvin

A Look at the catholic Rita•

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o you know the full, official tide of the pope?

His Holiness the Pope, Bisl10p of Rome and Vicar of

jesus Christ, Supreme Pontiff of the Universal Church, Pat1iarch of the West, Primate of Italy, Archbisl1op and Metropolitan of the Roman Province, Servant of the

FAITH M~gazin(

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Marclo 2001

Servants of God, Sovereign of Vatican City State.

When we insist that we are Roman Catholics, and claim that only Roman Catholics have the true faith, what are we saying to our fellow Catholics who are Ukrainian Catholics or Maronites (Lebanese) or Coptic (Egyptian) Catholics

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and others, while at the same time recognizing that we suffer from the Great Schism with Greek Orthodox or Russian Orthodox Christians?

Caution and sensitivity are needed here, along with a good dose of humility.

Way, way back at the beginning of Christianity

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~times from the churches founded by the Apostles, and remaining integral with the faith. There are other issues between us that are unresolved, but they are issues that do not involve the fundamentals of our Christian faith, many of them having to do with the way our doctrines are expressed rather than being substantively different in actual content. Pope John Paul II is striving mightily for our reunification with the Orthodox Churches.

Our Holy Father calls us to be humbly honest. We "Westerners" treated Eastern Christians shamefully during the Crusades. Moreover, subsequent to those terrible events, we have wrongfully imposed a uniformity upon

their customs and rites that has taken away their legitimate diversity and their particular expressions of the faith.

Uniformity, we should realize by now, is not necessarily productive of unity. As a mauer of fact, there is a greater need for unity because of diversity!

Here is an overview of that complex array of particular Catholic jurisdictions and dioceses existing uin peace and communion with Rome,. and accepting the Primacy of Peter and his successors in office, the historical bishops of Rome. Today in the Catholic Church we have:

Jurisdictions with their

Maronite, Melkite, Syrian and Syro-Malankarese (India) Churches. St. Thomas the Apostle played an important role in their beginnings.

• The Alexandrian Jurisdictions composed of the

Coptic (Egyptian) and Ethiopian Churches. St. Mark was the first to preach in Egypt and was martyred in Alexandria, Egypl.

• The Chaldean Jurisdictions,

Arab-Palestinian Christians in the Holy Land.

sometimes called the East Syrian Churches, found in the former Persian territory that today is located in Iraq and Iran. They are associated with the Malabar Church in India.

It is said that St. Thomas played an important part in their formation.

• The Syro·Antlochene

• The Armenian Church

• The Patriarchate of Jerusalem caring for Catholic

founded on the preaching of St. Bartholomew and St. jude.

In the year 301 A.D., the entire nation became Christian.

• The Byzantine (Constantlnopolltan) Jurisdictions which are more

familiar to us and are comprised of the Melkite, Romanian, Ruthenian, Russian, Ukrainian and Byelorussian Churches. St. john is very important to them and, consequently, they are sometimes referred to as the "Johannine Churches."

• The Roman Church with its Latin, Ambrosian (Milan, Italy) and Mozarabic (Spain) Rites.

SS. Peter and Paul played very important and foundational roles in the Latin Rites formation and development.

Eastern Spirituality: Catholic Style

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came across an incredible prayer by a seventh century Syrian mystic named john the Visionary. 'The Syriac lfathers are rich in their contemplation of God the Father, Son, and Spirit. And john the Visionary has a sensitivity of how each E>ivine Person invites us to intimate fellowship at Mass. 1'he prayel! ·h as helped me prepare for the Eucharist. I offer a part of the prayer nere.

1b \You ~borii of u i llechnd ful of awe, for: liY the MCI1flcfe cif your body; you hllve effKted ulvatlon for~ world.

0 ChrtSJ, Son ~m the HolY F.ather, to .you~ dO I pray In 11We at ftjiS tbne; cifty'ou.ll.oRI. do I uk·,your wt1 and beseech ~ c:D~ thit my wMie person may be lllllde licily ~ your pee, and that the enemy's c:on,stnltid upon me may be rencl8recllneffec:Uve. 'il'f~- Purify my und4ri_tiij'liltng In your ~ so that my ~ands.may stretch CK_11 tn ·~rlty to rec:ehra your holy and fearful Body<and Blood.

C1iN1nH my hldHn jjjfnd wHh the hyssop of your arac:e.

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be,.,..._

aema.

for I draw n•r to the Holy of Holies of your Mysteries.

Wash from me all understanding that belongs to the flesh, and may an uiKierstindlng which belongs to your SplrR be mlftgltMI within my soul. cause to reside In me a faith that beholds your Mysteries, so thit I may behold your sac:rlflc:e as you are, ind not as l ·am.

AiKt now, when your SplrR desc:encls from heaven upon your mysteries. may·l ascend In spirit from •rth to heaven.

At this Ume when your power Is mingled In with the bread, may my life be commingled with your splrltual'llfe.

At this moment when the wine Is changed and becomes your blood, may my thoughts be Inebriated with the commixture of y01r love.

At this Ume when your Lamb Is lying slain upon the altar, may sin c:eau and be utterly removed from al my llinbs.

At this moment when your BoW Is being CJifered as a uc:rlfk:e to your Father, may l ,too be a holy uc:rlfk:e to you and to·Him who sent you. and~ my prayer asc:enc1 before you together with the prayer of your priest.

May l ·be Intermingled with you. Father, Son, and Holy SplrR and wfth,your love and your longing on that clay when your~ wll shine out.

And along with the spiritual beings and all who have loved your revelaU~ iln• splrft. may I confess you. praise you, exalt YQU In that.klngdom which does not ever dissolve or~~. now and always one God, Father, Son and Holy Spirit.

Amen.

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Hey! I Believe That, Too FAITH lntervl- by Plltrtdt M. O'Brfen

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Part 2: Protestants and Orthodox · - -~--

Pflotographlf b)' Chrf.Une Jones

I ts

safe ro say tltc vast majority of us lwve good intentions. Ami wlulc we love to be inspired, we don't lillc to IJe preached to Sometimes we wtmt to reacl the Bible but don't get tlround to iL or clon't sticl: witll it. Maybe we find ou rsdvr~ a little bored with the same trculition, tile same Suml£1y routine. We would ratlter stay in bed than get the family bundled Ul' to go to church. As far as Clmstian unity is concernecl, those•feelings can be universal. Tlwts wlty FAITH Magazine is continuing its discussion with lowl rdigious lcaclcrs about areas we feel we ltavc in cornmm1. We hope tiJCir perspativc will help nwlze u~ all bctlcr Christians and Catholics.

Cross and Resurrection Lutheran Church, Ann Arbor; about the Bible:

Millions have been inspired by the Bible. Christians share this booh yet read it differently.

Recently Catholics and Lutherans reached an agreement on the role of the Bible and tradition. With this in mind, FAITH interviewed retired Pastor Ted]unghuntz of FAITH Magazine

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FAITH: WhJt does reading the B1blc do for you that nothing else can?

Pastor Jungkuntz: The Bible is what jesus says. Anyone who takes seriously the necessities of life will find comfort in it. I have found that personally. ... It is an authoritative teaching in your life. It is in the Scriptures that you come to an inner conviction. It speaks.

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FAITH: Christians have a painful htstor; of f•ghtmg about the Il•ble. Has rchg10n been hurt by all of th•s7 Pastor Jungkuntz: 1 believe each denomination has a weakness but also a strength. We should look at our weaknesses and strengths, as we relate to each other, instead of push· ing our strengths without looking at our weakness.

While I was teaching theology, a Baptist student asked: "Why weren't there any altar calls?" So I said to him, "As I think about it,

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your Baptist altar calls help us. When we go to the Eucharist, we go to receive.

We should reflect about the altar call of jesus saying 'Come all you who are weary.' But He is also saying, 'Come follow Me, go out and serve.' There is an exchange in the Eucharist.

Now that we have received we can respond. The Eucharist really is an altar caiW When he (the Baptist student} could see that we could integrate what he was talking about, he felt better.

We (Lutherans) were only conscious of one side of it.

The Lutherans missed the "giving your life to jesus" pan of the altar call in the Eucharist and the Baptists were missing in the altar call that "before you can follow Him, you must receive Him~ part of the Eucharist. We

Remember, lfOU belong to something - vour local pertah

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allowed this side to be underplayed. This side of ur theology could be more filled out by ecumenical dialogue and he could also learn about being a Baptist in a Lutheran university.

FAITH: Docs 11 dilute or strengthen what denominations believe br looking at how others read the Btble7 Pastor Jungkuntz: If immature people are entering into the mix, that could be true.

It comes from a familiarity of Scripture. I think I had the maturity to see what could be strengthened. If I had said, "You know you have a point about altar calls. You are right, we should drop the Eucharist for an altar call," that would have been a weakening.

How do these things fit together? What will they strengthen?

Sunday after Sunday, it~ the same Mass or Liturgy. Why is this repetition so important?

What an: we missing if we get bored? We ashcd Fr. Marll Sietsema of Holy Trinity Grteh Orthodox Church, Lansing. to talh to us about tradition.

FAITH: 'vVhy is tradition so meaningful to rou? Why is it so important.?

Fr. Sietsema: When we talk about tradition, we first have to talk about the sources of revelation in the Christian Church. For those of us of the historic Christian faith, such as Onhodox and Catholic, revelation is more than what's

found in the written Scriptures. It is also found in the ways of the Church its tradition. Behind those two is the Holy Spirit. The Holy Spirit comes to us through the whole life of the Church, including our own life. Tradition is what comes out at the end but it is not the goal. Tradition is often thought of as something passed down that we receive, like a football, without thinking, but it's deeper.

By the work of the Holy Spirit, we reaffirm, by the continuity of our actions, the unchangeableness of God. It is not a passive reception but a personal affirmation. What you see is the work of the same Spirit and the unchangeability of God working in each one of us. The experience of forgiveness and virtue is not a passive reception but an open reception to faith lived out.

FAITH: What if you just find Mass or Ltturgy boring? The same thmgs arc done over and over What about that?

Fr. Sietsema: Lukewarm is the toughest to deal with.

Outright antagonism is easier. Lighting a fire is the toughest challenge. There are some differences in our (the Onhodox) Liturgy and the Catholic Mass but not enough for this story to be helpful. In fact, it is my homily for this weekend.

This isn't going to press before this weekend is it?

FAITH: No, you're OK. Fr. Sietsema: All right. The Liturgy is so beautifully designed that no matter what state you are in bereaved, depression, divorce, doubt or joy - there is something there for you.

The Liturgy is the same but we are different. If we are only receptive that Sunday, those words or actions will strike like they never will

before. lt has this power to reach people in every situation.

Nobody likes to be preached to but almost everyone has been inspired by a good homily.

Some say that the African路 American preacher proclaims the Good News of Christ like no one else. That 5 why we decided to talk to Elder Lcvon R Yuille, Pastor of the Bible Church in Ann Arbor, about preaching.

FAITH: Why is preaching so important?

Pastor Yuille: I think that when you talk about preaching, it is the expounding of the truth. Preaching is the narrow proclamation of Jesus as the Lord. The African-American mode places a lot of importance on preaching. The AfricanAmerican experience tries to reach for the intellect and the emotion. Teaching is the intellect. In our dichotomy of preaching, in the preaching mode, you are trying to emotionally arouse and also teach. This is acceptable across the board, but us African Americans are accused of too much emotion. We call it whooping.

Whooping is when we bring it on home, we elevate the voice and we put a singsong quality to the way we are talking. It is part of the homiletical technique. I am going to give you an example: "The Lord is good."

Then we really get into it. _J

"THE LORRRRD ISSS GOOOOOOD!!" "Wow! He is whooping today," parishloners say. And in the experience of the Black church, it has been effective. You don't depend on that, though. You want to make sure that you laid a good intellectual foundation.

FAITH: What has had the most impact on you that someone has sa1d from the pulpit? Can you give me a spCClflc story?

Pastor Yuille: Pastor E. E. Cleveland, Sr. said, "What is in you will come out. Your reaction to the unknown will almost always express what is in you. The method that you respond to the unknown will express what is in you." So, if someone scares me and I say, "Oh, Jesus!" that expresses what is in me. As opposed to someone scaring me and I say something else. It is in times of the unknown that we express what is in ourselves.

FAITH: Some people hate preaching. They are uncomfortable with tl. Can it really make an tmpact? !:lome uiticize that ministers preach to the chotr m the sense thnt the same passages are read over and over and the priest or mimster puts the same old meaning to it. What would you say to those people?

Pastor Yuille: That sounds familiar. I believe, with human beings especially, that there is a force that takes away for believers the ability to think Scripturally. let's say the Catholic Church didn't speak about its tradition for three years.

You would see a big impact.

We find that redundancy is helpful. Even though people say, urve heard that before,"

minds are somewhere else.

I repeat what the first five books of the Bible are and half the folks don't remember. So, we find out, for many reasons, times of really paying attention vary.

That's 200 different minds sitting out there.

FAITH: Even though you've heard this already, you need to hear it again?

Pastor Yuille: Yes, after 20 sermons on punctuality. you are still getting to church late. Quite often, if the pastor gets strong, then he is harsh. But if he says something in a soothing voice, then he's boring. So, all you have is redundancy.

Sometimes people's minds are set so contradictory to Scripture. This is the frustration of every pastor. If you find out the answer, let me know. You know the Apostle Paul said, "God chose through the foolishness of preaching to bring the Word of God." He actually said ufoolishness." It is the Holy Spirit that will energize the heart and make it receptive.

Sometimes we just don't want to get up Sunday morning for church. Some tltinh that church is unnecessary, that 路1 can pray better just me and God." Why is praying together so important? We decided to ash Barbara). Yoder; Senior Pastor of Shehinah Christian Church and Coordinator of the Strategic Prayer Networll for the state of Michigan, about community prayer.

FAITH: Some say I don't need to go to Church to pray. I can spend time with God alone in the woods.

Why is it important to pray not only alone to God but together with a community of believers?

Pastor Yoder: Both are essential. We need that personal contemplative time with God but l also believe we need the corporate. In Ephesians 2:21-22, it says: "Through Him the whole structure is held together and grows into a temple sacred in the Lord; in Him you are also being built together into a dwelling place. God inhabits us as a holy temple." This is a corporate as well as a personal dwelling. We can't forsake the corporate. In the Old Testament, God saved whole masses of people. To me, I don't think it's an either/or.

It's both. We see in Acts that the Church gathered together to pray both in large gatherings and in small prayer groups in homes.

They were in the house praying when the others were in jail. The very nature of the New Testament Church was that part of it is prayer and that they were devoted to prayer. In Acts 2, they were devoted to breaking bread together and continued daily prayer in the temple. In Acts 2:42 it says they were addicted to prayer. I believe that was corporate as well.

FAITH: What is the differ~ encc between corporate or community prayer and personal prayer?

Pastor Yoder: I believe that when we get together, jesus is better represented. When you and I get together, we have two faces of Christ . ...

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jesus is present in the hristian. However, you ave a much greater representation of Christ when together. We are the Church when we gather. A Christian is a temple for God. But, one person is not the Church. There is a different way that I connect with God in corporate prayer.

FAITH: What are some of the specific differences of that corporate prayer?

Pastor Yoder: There is a difference in revelation and power, specifically in revelation. When you come together, there is a much different power and I think a higher level of revelation.

FAITH: What does that mean?

Pastor Yoder: Of revelation, the unveiling of Christ, of His character or nature. In terms of power, think about ~ stream versus a river. A ~ver has a lot of streams pouring into it. That is what makes it powerful compared to a stream - the power of the Mississippi versus a stream feeding into it. It takes many streams to make the Mississippi. You can also look at it in terms of the city. If people just get together individually, that is not as powerful as a whole city. You form a powerful source in a city when the Catholics and Protestants, et cetera, get together. I don't think you need unity of doctrine. l think you need unity of spirit. The other thing is, going back to Colossians 2:9, the more that is in Christ, the more you have of Christ and the more fullness you have of ..X:hrist. You have just one '~ny little facet. You can't have the fullness of Christ unless you tap into the

whole Church which is everybody who believes and has a personal relationship with Christ.

FAITH: Why do you think that many Christians leave their faith at church? Many bristle at the mention of jesus at work or in their neighborhood. Many don't want to be characterized as religious fanatics or Bible thumpers.

Pastor Yoder: 1 think it's true for some. I think it's fear. I think we've been taught formulas rather than it coming naturally from whom we are as Christians. I think it's ignorance. There could also be disimerest. Those Christians are not asking God to lead them. They have a mind set on what should be done and it doesn't fit with what they think they should be doing. For example, in the Protestant denominations, you go up to somebody and ask them if they die tomorrow, whether or not they know they will go to heaven. Many are uncomfortable with doing that. It doesn't have be like that. If we are full of Christ, it will just spontaneously overflow from us. I was in a department store the other day and I spoke to this woman. She began to cry and was overcome with the love of God. Then she began confessing all this stuff. So, she was wide open because she experienced through love - not condemnation. With both Protestants and Catholics, there has been a fear relationship. We haven't appeared to represent the love of God. The way we deal with people is ultimately not in love. It's a fear- not love - based relationship. $

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culture

By Ronald Landfair and Fr. J. Thomas Munley Photography by Philip Shlppert

This Lent, change your coffee routine around a bit by adding a couple of spoonfuls of spirituality.

Here are a few ideas for: A Spiritual Coffee Break 1 Morning: Pray about the

day to come and let God enlighten your activities.

Ask for guidance for the tasks that lie ahead. Allow the Spirit to touch trouble spots that you see coming in the day. Ask jesus to remove any anxiety you feel, 2 Mid-day: Pause to see how you have done so far with your morning. Do a short examination of conscience to see how you have treated Qose around you. If it has een a morning of conflict, use this time to pray about leuing go of the tension.

3 Anytime: Read small sections of Scripture. Begin at chapter one of a Gospel and read a couple of paragraphs, then take the rest of the time to reOect on the Word of God and what it means in your life.

4 The Grande: If you really want to add a little spirituality to your coffee breaks this Lent, pick up a copy of The Cup of Our Life, a Guide for Spiritual Growth by joyce Rupp. The author explores how a cup is a rich symbol of life- empty or full, broken or flawed - filled with many blessings. The guide is broken down into daily reflections for six weeks - a perfect accompaniment with our morning cup of coffee 1 uring Lent.

A History of Coffee: A Monk's Discovery?

Call it what you will. java, mud, oil, gas for the motor, cup o' brew, joe, leaded or unleaded - it's all about the coffee we're drinking. And drink it we do - daily, sometimes hourly, easily measured in the millions of gallons in a 24-hour span.

How did we come by this dark elixir, creating not just demand for it, but literally carving out an entire "coffee culture''? Many tales exist about the birth of coffee, none of them substantiated but colorful, nevertheless.

One such tale involves a monk who saw a strange effect that consuming the leaves and berries of a certain tree had upon a boy and his goats, captured some of the berry-laden tree and refined its use. He supposedly was able to create a rather stirring brew, one which no doubt contributed to the ability of the monks to participate in all-night religious services.

The first real record of coffee drinking was in the ninth century by the Mufti people of Aden. In 1453, the Ottoman Turks introduce coffee to the city of Constantinople. Under Turkish law, a woman could divorce her husband if he did not provide her with a daily quota of coffee.

By the late 16th century, priests had petitioned Pope Clement VIII to ban the drinking of coffee. The pope

rejected their request, and, instead, chose to "baptize" it, making it an acceptable beverage for Christians.

During the 17th century, the London Stock Exchange came into existence from a coffee house. Following the Boston Tea Party, coffee was proclaimed our national beverage. The first espresso machine was made in France in 1822. By 1908, a German housewife had invented the first coffee filter and 1909 saw the first marketing of instant coffee, after its creation in 1906.

Once the province of beatniks, students, jazz afficionados, and other avantgarde souls, the presence of the coffee shop has exploded across the country, leaving no strip mall unattended in its wake. So the next time you order a cappuccino to go, just remember the drink was so named because of its resemblance to robes worn by the monks of the Capuchin Order in Italy.

International Cappuccino Coffee Mix

-----------------------6 tsp. instant coffee 4 T unsweetened cocoa 1 tsp. ground cinnamon 5 T sugar Whipped cream Mix all ingredients.

To make a cup of coffee, use 1 tablespoon of mixture and place in large mug. Pour l 1/2 cups boiling water over mixture and stir. Top with

whipped cream.

To make a smaller cup, just cut mixture down to 1/2 tablespoon and 3/4 cup boiling water.

Mixture will make 10-12 servings.

Cafe de Olle (Mexican Spiced Coffee)

-----------------------3/4 c. brown sugar, firmly packed 6 cloves 6 julienne slices orange zest 3 cinnamon sticks 6 T coffee (not instant)

In a large saucepan, heat 6 cups water with the brown sugar, cinnamon sticks, and cloves over moderately high heat until the mixture is hot, but do not let it boil. Add the coffee, bring the mixture to a boil and, stirring occasionally, let boil for 3 minutes. Strain the coffee through a fine sieve and serve in coffee cups with the orange zest.

community SUNDAY READINGS M8rch4 First Sunday of Le!tt Deuteronomy 28:4-1 0 PHin1'91 :1·2, 10.15 Romani 10:8·13 Luke 4:1-13 March 11 Second Suiiday of Lt!t ~ 15!5·12, 17·18 Pulm 27:1,7-9, 13·14 Phllippilne 3:17-4:1 Luke 9:28b-38

M8n:h 18 Tlst~ SuJNIGy of Lmt

Exodue 3:1·81, 13·1~ Paalm 1OS: 1-4, 8-8, 11 1 Corinthlana 10:1·8, 1Q-12 Luke 13:1·9 M8rch25 Fourdt Suiillay of Lmt Joehua 5:98, 1Q-12 Paalm 34:2·7 2 Corinlhiana 5: 17·21 Luke 1!1:1·3, 11·32

MARCH EVENTS ___ -.,._

Domino's Farms of Ann Albor is the site of a unique com· bined exhibit Revealing the

Spiritual through Art and Technology. The graphic repre· sentation of faith is examined in two strikingly different contexts: the scientific study of the Shroud of Turin and the tradi· tion of Russian iconography. lhe Holy Shroud of turin is a display of forensic evidence resulting from several analyses of the relic believed by many to be the actual burial cloth of Jesus. Also, three centuries of religious imagery are repre· sented in the cisplay Heaven

on Earth: Holy Art of Imperial Russia. The collection contains 75 original, hand·painted icons spanning the years 1650.1917.

The combined exhibit is open to the public now through Wednesday, March 21 , in the activities center at Lobby B of the Domino's Farms complex.

For additional information, call (734) 930.4663.

The Knights of Columbus Council of Holy Redeemer Catholic Church, Burton, wil host Lenten Fish Frtes every Friday during the month of March at the parish school. Dinners will be served from 4 ·7 p.m.

A Lenten Soup and Substance Program will be take place at St. John Student Farish, Eastlan~, each Wednesday during Lent from 6-7:30 p.m. All are welcome.

For specific topics, call the parish office at (517) 337·9778.

A Labyrinth Prayer Experience will take place each Monday during the month of March at St. John Student Parish, East Lansing, from 6:30.9:30 p.m. A brief orien· tation will take place at 7 p.m. each scheduled evening for those who are not famiUar with labyrinth prayer. For information, call the parish at (51 7) 337·9778.

The Diocese of Lansing's Middle School Youth Rally will be held at Luke M. Powers CathoUc High School, Flint, Saturday, March 3, from 2·1 0 p.m. The event is, of course, open to all middle school youths. For registration infor· mation, contact your local parish.

A Lenten Reconciliation Service will be held at St. John Student Parish, East Lansing, Wednesday, March 28, at 7:30 p.m. All are welcome to attend.

Baseball Hall of Farner George "Sparky" Anderson will

headline this year's Father Mac Dinner. The dinner is scheduled for Thursday, May 10, at the Kellogg Hotel and Conference Center.

For tickets and information, please contact Lansing Catholic Central's Development Office at (517) 267·2114.

Office of Family Ministry, the workshop is primarily for anyone who has begun the annul· ment process. Also welcome to attend ia anyone who might wish to gain information on annulments. For more informa· tion, call Linda Kolanowski at (517) 342·2465.

Classes, VWonkshops & Retreats

A retreat day for women with the theme Responding to the Sacred Within will be held Saturday, March 24, from 9 a.m.-3:30p.m. at Weber Center, Adrian. Scheduled facilitators include Esther Kennedy, OP, Associate Director of Weber Center, and singer/composer Kathryn Christian. The retreat is spon· sored by the Diocesan Council on Women's Concerns. For information or to register, caU Catholic Charities at (51 7) 342·2458.

-·---------------------Theology a Ia Mode, featuring a guest speaker on the topic of devotions or "how we prayw and a delicious dessert bar, will be held Thursday, March 8, from 7·9 p.m. at the Family Life Center of Holy Redeemer Catholic Church, Burton.

Reservations are requested through the parish office at (810) 743·3050.

Refresh, a weekend for sin· gle young adults will be held March 23-25 at St. Francis Retreat Center, DeWitt. The event will feature renewal and growth in relationships with God, family and friends. For information, contact the Young Adult Ministry Office at (517) 342-2494.

Parenting with Love and Logic, A Parenting Class for All Parents win be held at St. Robert Bellarmine Parish, Rushing, on three consecutive Mondays - March 5, 12 and 19. Deacon Jim Nicholson wiH fac~itate the classes. A $1 0 fee per family wm be collected for books. To register, call St. Robert School at (81 0) 659· 2503.

An annulment workshop will be held Saturday, March 31, at the Diocesan Center, Lansing.

Sponsored by the Lansing Diocesan Tribunal and the

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Nominations being sought for Diocesan Service Award Nominations for the Diocesan Service Award are now being accepted. The award is presented during the Father Mac Dinner, scheduled for Thursday, May 10.

Nominees should spend considerable time and energy in community service activities with an emphasis on education in the Graater Lansing araa.

They should also be champions of Catholic education.

Submit names, addresses and phone numbers of nomi· nees along with a brief expla· nation of why he or she should receive the award, no later than Friday, April 6, to: Development Office, Lansing Catholic Central High School, 501 N. Marshall, Lansing, Ml 48912 or e·mail nominations ~ to Mary Frank at frank@scnc.lcchs.pvt.k 12.mi.us

FAITH Is available on audiotape by request.

Call (517) 342·2500.

FROM OUR READERS Perpetual Eucharistic Adoration Chapel celebrates anniversary The Perpetual Eucharistic Adoration Chapel at Holy Redeemer Pariah, Burton, has recently celebrated its eighth anniversary aa a beacon of Christ's light in the Genesee/ Owosso region of the Diocese of Lansing.

Each week more than 321 adorers from area Catholic Churt:hes dedicate themselves to an hour of prayer with the Lord.

Those desiring to make a commitment of one hour per week as an adorer can contact the Holy Redeemer parish office at (81 0) 743-3050, or Bethine at (81 0) 249-PRAY.

Remember a Beloved Have you ever wondered what happened to the priest who might have officiated at

your wedding or baptized your children? If you've lost track of a retired priest, FAITH will be publishing the names and addresses of the retired priests of the Diocese of Lansing.

Maybe it's time to get back in touch and the let the priest know how much he meant to your lifel

Places to Pray

By Elizabeth Rodrlgulz, Ypsilanti

Fr. John Bush 9787 Burning Tree Drive Grand Blanc, Ml 48439 Fr. Timothy Byrnes, OFM Holy Cross Church 1611 West Oakland Avenue Lansing, Ml 4891 5 Fr. Nell Comelll 505 Broome Street Fernandina Beach, Fl 32034 Fr. Stanislaus Czamota St. Lawrence Dimondale 4000 N. Michigan Dimondale, Ml48821-9744

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"St. Ma ry~. ll's notjustfor undergrads anymore."

In the m1dst of a large university setting, in a parish where 2,5003,000 students attend Mass regularly, there is a growing core of families and folks over the age of 30 who have found a small, friendly community.

SL Mary Student Parish, Ann Arbor,

is a place where children are known by name to a great many adults, where the pastor once used a mechanical duck pond toy in a hom¡ ily to talk about different models of community in that days Scripture, where more than 200 people are on the liturgical ministry schedule, and where groups of people regularly participate in service projects.

St. Mary is a parish that takes its liturgy so seriously that its parish¡ ioners live out the message in dozens of different ways the rest of the week.

Come for the great music. Stay for the deep community. Go out and take the good news to the rest of the wortd.

What makes your parish special?

Send your response of 250 to 300 words to: Pl.ACES TO PRAY, FAITH Magazine, 300 W Ottawa, Lansing, Ml 48933, or e-mail: hfunh@dioceseojlansing.org If your re~ponse is chosen for future publication, you will receive a one~year FAITH gift subscription for tl1e recipient ofyour choice.

TWelve Lansing area Catholic churches joined forces with Habitat for Humanity/Lansing to help Deena McClain build a new home. Shown at the ground bless· lng ceremony are (from left) Fr. John Klein, Jennie Grau, executive director of Habitat for Humanity/ Lansing, Bishop Kenneth J. Povlsh, Mavis Kelly, Rev. David Whittington, pastor of United Holt Baptist Church, and Deena McClain.

A New Home for the New Year

By LUiah Olson

Deena McClain and her five children will have a new home in which to celebrate the new year thanks in part to a gift from a Catholic Livingston County woman.

In the true spirit of glv· lng, Mavis Kelly donated the property on Pleasant Grove Road In Lansing to the Habitat for Humanity project. With the assistance of parishioners from 12 Lansing area Catholic churches, and through blood, sweat and tears, McClain was able to build the Jubilee home of her dreams.

"Mavis Kellys heart's desire was to donate this land . .. for a loving family in this Jubilee year," said Jennie Grau, executive director of Habitat for Humanity/Lansing.

The idea for the Jubilee Celebration Home and the partnership between the l2 Catholic parishes and Habitat for Humanity came about when Shelly Boehnlein, office manager for Habitat for Humanity, woke up one night about a year ago with the notion of offering a Jubilee gift from Catholic parishes. Boehnlein then contacted Frank DeRose, who led the dozen parishes in the dream come true.

www.FAITHm•g.com

Mall:h 2001

~we prayed that volunteers and money would come," DeRose said . "Then sk1lled people put the house up two weeks ahead of time and in response to Bishop Povish's challenge. ~With the response we have had with this jubilee home, l have no doubt that our Catholic parishes and people will be working with families to build more Habitat for Humanity homes."

Several momhs were dedicated to a series of intense screenings to decide which family best qualified for the home. Each owner of a Habitat for Humanity home must participate in its construction. McClain, a single mother who is very active within her church and community, was chosen to become the owner of the jubilee home.

Each Catholic parish chose its own fund-raising events from activities to special collections for the jubilee home building. In addition, all 12 parishes of the Lansing area participated in a Habitat Hammer Dance fund-raising effort that was held last summer at the Lansing Armory.

Each weekend, members from four of the 12 parishes

28

FAITH Mag:~zinc

were scheduled to work on the home, and rotated every three weeks. Parishioners were involved in j obs that varied from the actual construction of the home to preparing meals and helping in the office. The talents of all were put to good use.

"I would like to give thanks to Habitat for Humanity/Lansing, the Lansing area Catholic churches and to all those who gave support and a helping hand In making a dream come true for me and my children," McClain said. "God shows his unfailing love and answers to prayer through wonderful people. I pray that God richly blesses each and every one of you like he has blessed me and my children:'

First 'Blood of the Martyrs' Blood Drive Deemed 'Wildly Successful'

I

"What is the legacy of Dr. King today? How do we honor his memory?"

Ronald Landfair, Director of Black Catholic Ministry for the Lansing Diocese, set out to create his own tradition on Martin Luther King Jr. Day this year. "I

I

maintain that we must do Habitat for Humanity has I more -a bold , visionary issued a worldwide initiastatement is needed, one tive, called the 21st Century that does more than just honor the memory of a fallChallenge. The challenge is to encourage .communities en national conscience. It to get specific on how and must be a statement that speaks to us beyond the when they can eliminate silent corridors of history poverty or substandard past, into today and beyond housing in their area. tomorrow," Landfair said. "lt Mark McDaniel of the is our task to leave this legaMichigan Capital Fund for cy for our children."

Housing attended a conferLandfair decided to create ence in Washington, D.C., a "living memorial" with the where he learned the top 300 priorities issued by the "Gift of Life," and like Dr. King, " ... do something for legislators did not include others." affordable housing.

"We've got to make a Using the Lansing Diocese noise," said Millard Fuller, as a model, Landfair organ· ized a diocesan-wide blood founder of Habitat for Humanity. "We've got to get 1 drive and hopes the idea on the list and stay on the catches on across the natio~ list until all poverty housing "This encourages the ide~ is gone." j of the holiday as a means to

I

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ocalnews serve others in a kind of ultimate sense with the Gift of Life- blood," Landfair said.

Landfair further said the ~--------------------------------"Our communi ty is local director for donor Fr. falling apart .... We need services for the American Douglas each other to become more Red Cross termed the Osborn, effective."

Lansing Dioceses efforts as pastor of Those words spoken by "wildly successful," and St. john Rev. John K. Benlssan of looks forward to the event Vianney Trinity United Methodist as an annual elTon on the Parish, Church, Alnt, set the lone pan of the diocese. reiterated the theme of faith for an ecumenical celebra· He said the goal of 505 communities extending a tlon held Jan. 2 1 at St. John donors was surpassed with a Vianney Catholic Church. hand to the community at total of 649 donors and a While the event kicked oiT large. ~we are very aware of new donor total of nearly 10 the Week of Prayer for the needs of our community percent. and are deeply troubled and Christian Unity, various reli"As an Afrlcan·Amertcan, concerned by the needs. gious leaders spoke not only I have long felt that the But, just think of what we of the need to come together American Catholic Church can do together." as Christians following the In a place of struggle A helping hand, in fact, is way, truth and life of jesus lth Martin Luther King Jr. something President George Christ, but also the need to Day, that In an effort to W. Bush is extending to support lt. we must main· come together to help the

Religious leaders join to speak about unity, Christian life

taln Dr. King's authenticity

as a Baptist minister, and In so doing, must remem· ber not to Impugn our doc· trlnal beliefs upon his memory," Landfair said.

With a coordinated effort, Landfair hopes every diocese in the country will be able to work with its local Red Cross branch to develop diocesan-wide blood drives to honor Dr. King.

"I urge bishops across the nation to undertake this effort," he said. "Our own initial effort was the first coordinated effort of its kind in the nation for the purpose of honoring Dr. King and other martyred symbols, whose blood has been , illed for the cause of helpg to make our nation a better place."

community of Flint.

Deacon Martin Rachid of Our Lady of Lebanon Maronite Catholic Church echoed Rev. Benissan's words. "There is nothing wrong with diversity," the deacon said. "We see God in each one of us. That is what we are praying about today."

"The bottom line is that we need one another," said Dr. Lawrence Kent of Flints First Presbyterian Church who served as homilist for the service. "We walk further and the best when we walk together.... The bread we break comes out of the same kitchen. If you have love for one another in the name of the Father, and of the Son, and of the Holy Spirit, then everything else will follow."

churches such as First Presbyterian of Flint, Trinity United Methodist Church and St. john Vianney Parish with the recent announcement of faith-based initiatives battling social ills with federal government funding.

As Fr. Osborn said in conclusion, "It all begins here and ends here with the Lord jesus."

We Remember

from the Office of Cemete1ies - -------------------------~---

Br. Bemle Spitzley, SVD, Is a Divine Word Missionary currently In Jamaica, West Indies at Our Lady of the Assumption Parish. He has just recently retumed from sabbatical In Rome at Mlssonarl Verbltl. His home parish Is SL Mary Parish, Westphalia.

Tan Masses wiH be offered by a missionary from·the Diocese of Lansing for those persons who were burled In our dloc:esan cemeteries In December.

If you would like to have memorial Masses offered by missionaries for your deceased loved ones, send stipends to: Diocese of Lansing, 300 West Street. Lansing, Ml 48933. Plene make the check payable to "Missionary of the Month." If you know a son or daughter of the Lansing Diocese currently serving In a mission, please fonnrd their names to the Mlulon.-y of the Month Progn~m, 300 West ot18WI Street, Lansing, M148933.

The Tithing Committee of St. Joseph's Parish, Dexter will be gifting a portion of their envelope proceeds each month to the "Missionary of the Month:'

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w-.FAITHmag.com

Ma~h 2001

29

FAITH Magazine

eworld Bethlehem Orphans Suffer From Lack of Pilgrims to Holy Land BETHLEHEM (ZENIT org)

Americans Favor Religion in Society, Doubt Its Sincerity in Politics Majority Favor Non· sectarian 'Moments of Silence' In Schools

The children of the orphanage of the Sisters of Charity in Jesus' birthplace, Bethlehem, are suffering the NEW YORK (ZENIT.org)consequences of the lack of A recent poll indicates that pilgrims. caused by the Americans as a whole feel outbreak of violence in the that religion should have Holy land. more influence on public President George W. Bush hosts a White House meeting The majority are illegiti~ life. However, a majority also Jan. 31 with Catholic leaders Including New York Cardinal· mate children rejected by designate Edward M. Egan (center) and Denver felt that for politicians, Palestinian families, who give Archbishop Charles J. ChapuL The meeting was part of shows of religious fervor are them to the nuns so as not to Bush's agenda to expand the role of religious groups In not sincere. have to cope with the ~shame~ social programs.

The nationwide poll was of a pregnant daughter. carried out by "Public Praise, questions follow faith· "l.a Creche," as the , Agenda," a New York-based orphanage is known, has based initiative announcement policy research agency, and been helping orphans for the results were picked up over a century, thanks to by the Associated Press.

WASHINC.TON (CNS)American Way and Americans donations from pilgrims President Bush's faithA full 69 percent of United for Separation of coming to Bethlehem. based initiatives program respondents agreed that reliChurch and State, warned Sr. Sophie Boudri, one of introduced late in Janual)' gion is the best way to Bush:S proposal holds that the directors of the orphandrew everything from high strengthen moral behavior dangers both for the governage, said: "These months of pratse to condemnation. and family values. Large ment and for religious groups confrontations and the dosWh1le he had a few words majorities of the 1,507 that accept its funding. ing of the Palestinian terriof caution, the archbishop of polled also linked religion "Once churches, temples, tories have blocked the New York said he believes with decreasing greed, matemosques and synagogues are flow of pilgrims who came the initiative ~is going to be rialism, and crime, increaspubbeing financed by the to visit us. We cannot sura great success - bringing a ing volunteerism, and better lic, some of their freedom vive without them." culture of undcrstandmg, a child-rearing. will be placed in jeopardy by culture of concern, a culture Almost three-quarters of the almost-certain regulation of charity and compassion to to follow," said Rev. Barry the responses indicated that "its a bad idea for families to this great country of ours."

Lynn, executive director of New York Cardinalraise children without any Americans United and a religion," and a similar num· designate Edward M. Egan United Church of Christ made the comments after her cited the value of school minister. participating in a Whtte prayer, though most felt that Lining up somewhere in House meetingJan. 31 with any prayer directed to God between Cardinal-designate Bush, members of his or Jesus would exclude chi!· Egan's enthusiasm and Rev. Cabinet and about two dren. A non-sectarian Lynn's skepticism were those "moment of silence" won the · dozen others representing who see much to support i Catholic organizations. approval of 53 percent, Bush:S plan but had conce Meanwhile, leaders of the while 19 percent objected to about how the initiative will any fonn of prayer in schools. organizations, People for the actually work.

For more Catholic news, subscribe to nu~ Catholic Times, an authorized news weekly of the Diocese of Lansing (517} 793·7661 or subscribe by e-mail ctedllone@aol.com

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Embracing Other Rites 0ur Church is one and many Mo.t Rev. Kenneth J. Povlsh

Bushs executive order created the White House Office of Faith-Based and Community Initiatives and called for separate offices within five Cabinet agencies.

The offices' objective is to ) lp community and faithsed organizations of all sizes and denominations participate in federally funded social service programs. Another aspect of the initiative would allow

tax write-offs for charitable donations for people who do not itemize on their fed· era! taxes.

Fr. Michael Boland, administrator of Catholic Charities of the Archdiocese of Chicago, said he thinks those who question whether federal money will pay for churches to proselytize "are missing the point."

"We are not trying to convert people," Fr. Boland told

The Catholic New World, Chicagos arch· d iocesan newspaper. "What we want to do is live out the Gospel by car· ing for 'the poorest of the poor."'

Contributing ro rhu story wm Mkhad Wamble in Chicago and Ellie Hidalgo In Los Angdcs.

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VA'I'ICAN CITY ( a .

The typical American Catholic professes belief in kone, holy. catholic and apostolic Church• every Sunday; and what he or she has in mind almost invariably is the Latin Western Church of the Roman.Rite to which she or he belongs. Because history is regarded as ~old, dead stuff,~ be it world history, American history, or church history. most American Catholics have little if any idea that the worldwide Catholic communion embraces quite a number of Eastern Churches that are neither Latin nor Roman. They are, nevertheless, truly Catholic, our sisters and brothers in the faith, and in union with the Church of Rome.

Here's how it came about.

The ftrst Christian Emperor of Rome, Constantine the Great. gave the per· secuted Church her freedom in 313 and moved the capital of the Empire to Byzantium in Greece in 330. He called Byzantium (later renamed Constantinople) ~ the New Rome." Its liturgy, customs and symbols (called "Byzantine~) began to rival the rites observed in Rome and "Western Europe and to spread throughout Eastern Europe and the Middle East.

After holding eight ecumenical councils togeth· er over a period of 700 years, Rome and Constantinople split in 1054, the western Church becoming the Roman Church and the eastern Church becoming the Orthodox (meaning "the-correct-way") Church. Each side called the other one schismatic, and the split exists to this day.

Beginning with the Crusades (1095-1291), con· tinuing through the Council ofTrent.period which began in 1563, and until more recent times, different groups of these Eastern Christians entered into or renewed their union with Rome. The Orthodox use the derogatory term "uniates" with reference to them.

The Maronites of Lebanon were the first Easterners to come over to Rome, and they did so in the time of the Crusades. Slavic Eastern Orthodox were the next to return to union with Rome in the 1600s. They constitute the largest groups of the returnees, coming mostly from the lands bordering on Catholic Poland and Catholic Austria· Hungary. They are the Ukrainian and Ruthenian Catholics of today. Melkites from Lebanon and Syria, Chaldeans from Iraq, and Armenians from Turkey are among the later Eastern Christians who reunited with the Roman Church. The Maronites and Chaldeans have their own liturgies, out the Melkites and all the reunited Slavic branches retained the Byzantine liturgy and customs that are in use in the Eastern Orthodox Churches.

Four Catholic parishes within the territory of the Diocese of Lansing are Eastem Catholic with their own liturgy, customs, bishops and traditions. They are 1. Our Lady of Lebanon (Maronite), 4133 Calkins Road in Flint Township. It is pan of the Maronite Diocese of los Angeles.

2. St. Vladimir (Ukrainian), G-3464 W. Pasadena Avenue in Flint. The parish belongs to the Diocese of Chicago for Ukrainians.

3. St Michael (Ruthenian), 2333 N. Elms Road, south of Flushing. It is a parish of the Byzantine Diocese of Parma, Ohio.

4. St. joseph (Melkite), 725 W. Mt. Hope Avenue, Lansing. Its bishop and diocesan see are in Newton, Mass.

We Western Catholics of the Roman Rite should get to know them better.

Their parish festivals serve tasty ethnic foods. And we ought certainly embrace them as brothers and sisters in the one trUe faith. Our Church is trUly one and many at the same time.

When Enough is Enough Take Charge

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