Sept / Oct ’10
Bishop James S. Wall,
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The Little Mission That Could Saint Francis in Lumberton Celebrates Centennial by Lindsey Bright When people hear that you are from Lumberton, New Mexico, the most common response is, “People live there?” The answer is “yes,” people live there, and people have lived there for quite some time. One hundred years ago, the Franciscans came to Lumberton. There was activity happening in Lumberton and the towns nearby— towns whose name only relatives of old inhabitants know the names of like Amargo, Monero, or Edith. Towns that used to have their own churches. Towns that, 100 years ago, had their own schools. The buildings are gone or fallen. The days of mining coal in the hills and lumber from the mountains have gone. With those days went the schools, the trains, and many of the people. The post office and the restaurants have gone. In town, still, is Saint Francis parish and school. Now, when you stand in the middle of Lumberton on a clear night, and look straight up, you feel like you are in the middle of the Milky Way Galaxy. There are few cars
driving by on Highway 64, especially if the weather has only recently cleared. Though one might not see another and feel closer to the stars than to all the people, the terror of loneliness does not creep into their stomach. There is peace. The sun rises the next day, a certainty of the continuation of life, reassurance that life will go on and continue to go on. People will come out from their houses, ride bikes around town, rev their four-wheelers over the dirt and cracking asphalt. People will get together; the community will gather. After 100 years, Mass is still held at Saint Francis in Lumberton, but now only the last two Sundays of every month. After 100 years, the town—like everyday life—has changed. The religious community of Saint Francis in Lumberton has virtually gone. “Things sure changed when they left,” some of the people who remember say. Saint Francis parish and school were founded by the Franciscans, and up through the 1970s, both were run by them. “Saint Francis” continued on page 19 > >
Voice of the Southwest / 711 S. Puerco Drive / Gallup, NM 87301
VOL. 50 NO. 4
Our Pro-Life Stor y: Practicing Medicine According to Our Faith by Ann and Todd Church My name is Ann Church. I am an obstetrician/gynecologist. My husband, Todd, has spent most of his life in the food-service industry. We have two sons: John, 16; and David, 14. We moved to Grants, New Mexico, in March of this year. Todd and I both felt that God was leading us there, and we feel blessed to be of service to God and to this community. Our philosophy has not always been this way. Todd was the seventh child of a neurosurgeon in South Dakota. He was brought up in the Congregational Church. His mother often jokes that she lost more religion trying to get her eight kids to church than she gained. I was a cradle Catholic and a farm girl from eastern South Dakota. Todd went on to get a culinary degree and worked in product development for a Sioux Falls food company, and I went to medical school and became an obstetrician/gynecologist. We both eventually ended up back in South Dakota. When we met and married in 1991, neither of us could have imagined where our journey would lead. In the early part of our marriage, we were happy but not necessarily God-centered. We would alternate between churches because neither of us were particularly interested in joining the other’s church. “Pro-Life Story” continued on page 18 >
Promise of Pro-Life Youth
Arizona Catholic Voters’ Guide
Roman Missal Changes and What They Mean to You
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Deacon Paul Berhost Passes Away
“Spending 15 minutes a day with Jesus on the Cross is absolutely necessary for continual life in Jesus. To pray in this manner brings death, sweet death, and life, sweet life.” - Paul’s prayer journal Deacon Paul Dean Berhost finished a long journey and entered the door to eternity on Monday, October 4, 2010, surrounded by his family who loved him dearly. Paul was born on June 9, 1936, in Sterling, Colorado. He attended a one-room county school in Atwood, Colorado. He graduated from Saint Anthony’s High School and attended Northeastern Junior College in Sterling. In 1953, he met a lovely freshman named Jeanne Hergenreter. They were married on August 10, 1957, at Saint Anthony of Padua Catholic Church in Sterling. Paul came to Farmington in 1956 and started a lifetime career in the oil and gas industry. Paul worked a total of 44 years in the San Juan Basin with L. E. Murray, Monarch Oil, Skelly Oil, and Getty Oil—finally retiring from Texaco in 1999 in production engineering. Paul was known for his hard work, diligence, integrity, and creative ingenuity in his work. Paul led a devoted, inspirational spiritual life and was very active in the Catholic community throughout the Four Corners. Paul touched many lives and souls through his faith-sharing ministry in the Cursillo and charismatic movements starting in 1968 until his illness became debilitating in 2000. In 1986, he was ordained a permanent deacon for the Diocese of Gallup and faithfully served Saint Mary’s Parish by performing countless baptisms, teaching religious education and marriage preparation classes, and marriage counseling. He was preceded in death by his father, Bernard John Berhost and his mother, Frances Johanna (Piel) Berhost; his sisters, Cornelia Neville and Barbara Hiatt; his daughter, Mary Elizabeth; and great-granddaughter, Faith Triplett. Paul is survived by his beloved wife of 53 years, Jeanne; his eight children, Lynn (Howard) Collier, Mark (Carol) Berhost, Janine (Peter) Emery, Kevin (Kelly) Berhost, Scott (Clarice) Berhost, Chris (Cindi) Berhost, Amy (Cody) Goslar and Andrew (Serena) Berhost. Paul is also survived by 32 grandchildren, with one due in November; and 23 great-grandchildren. He also is survived by his brothers and sisters, Bernice Bettger, Ruth (Bill) Wilson, Leonard (Betty) Berhost, Rosemary (Luther) Williams, Bill Berhost and Trish Berhost; and many nieces and nephews. Viewing was at 6 p.m. on Thursday, October 7, at Saint Mary’s Catholic Church in Farmington followed by a Rosary at 7 p.m. Paul’s dear brother in Christ, Deacon Frank Chavez, led the Rosary service. Mass of Christian Life was at 10 a.m. on Friday, October 8, at Saint Mary’s with Bishop Wall presiding. Burial was at Memory Gardens in Farmington, followed by a luncheon reception at the parish center. Pallbearers were Howard Collier, Peter Emery, Cody Goslar, Kristian Berhost,
Rob Bradshaw, and Bryce Berhost. Honorary pallbearers were Romy Rodriguez, Alex Romero, Roger Loraas, Bob Krakow, Ted Jameson, and John Schaub. In lieu of flowers, donations in Paul’s name can be made to San Juan Catholic Charities, 119 W. Broadway, Farmington, New Mexico, 87401.
Teach Your Children About Religious Life
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Sept / Oct 2010
‘Settling Into Seminary Life’ Viewpoints from Our Newest Seminarian by Mitchell Brown The move and transition to the Pontifical College Josephinum went very well. Arriving early on a Friday, I was able to set up my room two days prior to the others. Because of this, I was able to meet the senior orientation team as well as the vice-rector, Father Walter Oxley. Immediately, I could feel the hospitality radiating from them all, and it helped make the process quite smooth. Thanks to God for that! This place is so beautiful! It is so green, and the building’s architecture is fascinating. All the weight of so many bricks and not a single supporting wall to be found! The Josephinum is the only Pontifical College outside of Italy. The school also has the second longest hallway in the world, second only to the Pentagon. The theological/philosophical library (John Paul II Memorial Library) is the premier one in the entire country. The current campus is much smaller than the original, which was founded by Fr. John Joseph Jessing from Germany, who wanted to teach orphans, some of who went on to the priesthood. This building was made in 1888 and has four chapels: Saint Turibius (Main), Saint Rose of Lima, Saint Joseph’s (theologate chapel), and Saint Pius X (college chapel). There is such great artwork here due to the fact that the Josephinum employed Irish, Italian, and German immigrants during the Great Depression. Overall, I am going to Hogwarts! Haha. My room is pretty small, but homey. I have eight other guys in my hallway from varying dioceses. The prefect
and participate in because nearly everything is chanted! I cannot explain the beauty of so many deep voices singing the praises of God. This is mirrored by extremely intellectual and pastoral priests. Though I have only been here a few months, I have learned so much from them already. The rector, Father James Wehner, is a deeply spiritual man, and I have heard nothing but good news about him and what he plans to implement and keep the same here. Some of the other priests are new, but all of them have degrees in teaching different subjects. While most are diocesan, there are two Dominicans, one Franciscan, one Jesuit, and one from another order. I am sure that at one time I had more to say, but I can’t remember at the time! My contact information is below, and I hope to talk to you all soon!
Pictured: Mitchell Brown with Father James Wehner, rector of the Pontifical College Josephinum located in Columbus, Ohio. Mitch is one of three Diocese of Gallup seminarians. Lowell Jensen and Josh Mayer returned to school at St. John Vianney Seminary in Denver, Colorado.
of the hall is from Phoenix, so he is from the same area, generally, that I am from. Being the only one from Gallup, it is nice to have other southwesterners here! I believe that there are about 20 new guys, and that the college has about 60 altogether, with approximately the same numbers in the theologate. With so many men, Mass and the Liturgy of the Hours are beautiful to pray
Send words of encouragement to the Diocese of Gallup’s seminarians: Mitchell Brown Pontifical College Josephinum 7625 North High Street Columbus, OH 43235-1498 Lowell Jensen and Josh Mayer St. John Vianney Seminary 1300 South Steele Street Denver, CO 80210
Gallup Catholic Kicks Off Season with Rough Waters Competition in San Diego Gallup Catholic swimmers compete in 94-year tradition.
San Diego - Gallup Catholic School swimmers begin the pre-season with the 80th La Jolla Rough Water Swim. This is the granddaddy of rough-water swims hosted in San Diego since 1916—the first race there where only seven men who entered. Giuliano Masci and Loni Stalcup made the trip to La Jolla, California, on Sunday, September 12, 2010. They competed in this amateur event in the 15-to-18 age category and in the one-mile triangular course with 302 competitors. Giuliano, age 15, finished 234 with a time of 32.52. Loni, age 16, finished 274 with a time of 37.05.
The first Rough Water swim was such a great success that the organizer thought it should become an annual summer event, which happened in 1923 after WWI. Over the swim’ s 94-year history, the course changed several times. Ths first swim was 1.7 miles; now it’ s a variety of races including the 800 meter, onemile, and three-mile. People from ages six to 85 compete in different events. In an era when everything seems to be changing by day, it is nice to know that each summer there will be a Rough Water event for all to enjoy.
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Knights of Columbus
Grants Council 3683 Supporting Vocations Through supporting vocations, Knights find new meaning in their own vocation as Catholic laymen. by Ivan Marquez Grants Council 3683
Most christians are called by God to the married state, and some are called to the state of single laypersons living in the world. But Jesus also chooses certain men to act in His person through the celebration of the Holy Eucharist and the other sacraments; they are called to be priests. Others are called to the clerical state as permanent deacons. And still others—both women and men—are called to what is known as consecrated life; a way of life marked by the evangelical counsels of poverty, chastity, and obedience whose most familiar expression is religious life. The Knights of Columbus cherish and celebrate all forms of vocations as gifts of God. But because of the Church’s urgent need for priests and consecrated religious women and men, the order’s vocations program gives special priority to promoting these vocations. The Knights of Columbus has always been a strong defender of the priesthood and religious and a generous supporter of seminarians and of religious in formation. As the largest Catholic lay organization in the world, the order seeks to assist the Church with financial and moral assistance for this purpose.
As Knights get more involved in vocations efforts, they find new meaning in their own vocation as Catholic laymen and members of the order. Responding to Pope John Paul II’s appeal to all Catholics to celebrate the third millennium of Christianity in suitable ways, the Knights of Columbus has committed itself to providing financial and moral support to every seminarian and religious novice in the United States and Canada, if possible. While the order has a number of other programs of assistance to seminaries and seminarians, RSVP is the primary program through which the Knights of Columbus councils, assemblies, and circles participate in. Since the beginning of the program in 1981, the Knights of Columbus has given more than $45.9 million to the support of seminarians and novices through RSVP, with the supreme council refunding over $8.5 million to local units. Along with financial aid, the assistance through this program also involves prayer and moral support, including letters and visits (at least four letters and one personal contact per seminarian or novice every year). In this way, besides providing financial assistance, RSVP creates bonds of friendship between Knights and future priests and novices, many of whom join
the order and become chaplains as a result. Under this program, local Knights of Columbus councils and assemblies make an annual contribution of $500 or more to an individual seminarian or novice if their resources permit. In each case, the minimum annual contribution is $500 to one seminarian or novice. For every $500 or more to an individual, the supreme council will refund the council or assemby $100. The maximum refund a council or assembly can receive is $400 per individual supported. The Grants Council 3683 held a benefit dinner and dance for Mitchell Brown and raised $4,000. Mitchell graduated from Grants High School in May 2010 as salutatorian. Mitch is the son of Steve and Anna Brown and grandson of Robert and Amy Brown of Grants. In August, Mitchell left for the Pontifical College Josephimun in Columbus, Ohio. He will major in philosophy. After Ohio, he will move to Denver, Colorado, to study theology at Saint John Vianney Seminary. Ultimately, he would like to return to the Diocese of Gallup. The Grants Council 3683 wishes our fellow Knight Mitchell Brown much success.
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Sept / Oct 2010
Common Questions Catholic Answers “Nowhere, from Genesis to Revelation, does the Bible mention the word ‘purgatory.’ Isn’t purgatory unbiblical?” by Jim Burnham
up, he will suffer loss, though he himself will be saved,
At the least, the existence of a third option besides
but only as through fire.” This can’t be the eternal loss
heaven and hell. At the most, the Catholic doctrine of
of hell, where no one is saved. This can’t be heaven,
You’re right. The word “purgatory” isn’t found in the
where no one suffers. Saint Paul describes a middle
Bible. But that doesn’t mean it’s unbiblical. The words
state where souls temporarily suffer loss to gain
Maccabees in the Old Testament. 2 Maccabees 12:39-
“trinity” and “incarnation” aren’t found in the Bible
heaven. That’s essentially the definition of purgatory.
45 says Judas Maccabeus’ sin offering for soldiers who
either, yet these doctrines are clearly taught there.
Saint Peter describes a temporary state for disobe-
Likewise, the Bible teaches that an intermediate
dient souls who were eventually saved.
state of purification exists. We call it purgatory. What’s
1 Peter 3:18-20 tells us when Jesus died, “He went
The clearest affirmation of purgatory comes from 2
had died wearing tokens of foreign gods was “a holy and pious thought.” These soldiers had sinned, but not mortally, for they fell “asleep in godliness….Therefore
important is the doctrine, not the name.
and preached to the spirits in prison, who formerly did
he made atonement for the dead, that they might be
Why is purgatory necessary?
not obey.” This saved them: “For this is why the Gospel
delivered from their sin” (verse 45).
Revelation 21:7 assures us “nothing unclean shall enter
was preached even to the dead, that…they might live
it [heaven].” We must be pure and spotless to enter
in the spirit like God” (1 Peter 4:6).
This passage is a proof text. It explicitly affirms an intermediate state where the faithful departed make
into God’s presence. Purgatory is God’s way of preparing us for the wedding feast of the Lamb (see the wedding feast parable in Matthew 22:114). What do Catholics Believe about purgatory? Purgatory is a temporary state of purification for imperfect saints. The souls of the just who died in the state of grace but with unforgiven venial sins—or with reparation still due for already-forgiven mortal and venial sins—are fully cleansed in purgatory so that they can enter heaven. In purgatory, all remaining reparation for sin is made. All
atonement for non-mortal sins. Martin Luther’s reaction proves this
Remember: ( 1 ) Purgatory is for imperfect saints in the state of grace. It’s not a “second chance” for those who die with unrepented mortal sin. ( 2 ) Purgatory is for purification and reparation. The effects of sin are purged. The punishments due to sin are paid. ( 3 ) Purgatory is temporary. Once the imperfect saints are purified, they enter heaven. Everyone in Purgatory will go to heaven. Purgatory will cease to exist at Christ’s Second Coming. Only heaven and hell will remain eternally.
Verses at a glance: Rev 21:27 • Matt 22:1-14 • Matt 12:32 • 1 Cor 3:15 • 1 Pet 3:18-20; 4:6 2 Tim 1:16-18 • 2 Macc 12:39-45
passage’s strength. It so clearly affirmed the detested Catholic doctrine of purgatory that he threw 2 Maccabees out of the Bible along with six other books! Even if one rejects 2 Maccabees as inspired, there is no doubt it accurately describes Jewish religious practices. More than 100 years before Christ, Jews prayed for their dead (and still do today). The early Christians also prayed for their dead, just as Saint
remaining self-love is purged until only love of
Paul prays for his friend Onesiphorus in 2
Tim 1:16-18. Praying for the dead presumes
Where does the Bible mention the doctrine of pur-
Notice Saint Peter describes a prison for disobe-
an intermediate state of purification, whatever you call
dient spirits who are saved when Jesus preached to
Jesus alludes to purgatory in Matthew 12:32: “whoever
them. This can’t be hell, because no one is saved from
speaks against the Holy Spirit will not be forgiven,
hell. This probably isn’t the “limbo of the fathers”—or
either in this age or in the age to come.” Jesus implies
“Abraham’s bosom,” where the righteous souls of the
some sins can be forgiven in the next world. Sin can’t
Jim Burnham is director of the
Old Testament waited until Christ opened heaven’s
New Mexico Roman Catholic
be forgiven in hell. There’s no sin to forgive in heaven.
gates—because these are disobedient spirits, not righ-
Any forgiveness of sin in the next world requires some
teous souls like David and John the Baptist.
third state: purgatory.
If Saint Peter isn’t describing hell, heaven, or Abra-
Saint Paul describes being saved through purifying
ham’s bosom, then what’s he describing?
fire in 1 Corinthians 3:15: “If any man’s work is burned
it. Catholics call it purgatory.
apologetics group, San Juan Catholic Seminars. He gives seminars throughout the country on defending the Catholic faith. Visit www.catholicapologetics. com for more info.
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Respect Life Month:
The Measure of Love is to Love Without Measure
Bishop James S. Wall
human person, and enacts laws which serve to protect Saint Francis of Assisi, whose feast day we celebrate on that have gone before us. this God given reality. To do so means to act out of The saints are the ones who encourage us and inOctober 4, lived a life that continues to inspire people love. To love is not merely a positive feeling about antercede for us to live holy and virtuous lives. Inspired from all over the globe. other person; it is an action, a conscious choice that we by their example and relying upon the grace that God He is loved by people from every walk of life; are obliged to make when given the opportunity. To Catholics and non-Catholics, those who practice their grants through their prayers, we need to strive to live lives that are grounded in our faith in Jesus Christ and make a choice to love means placing another person’s Christian faith, and those who do not profess any good and welfare above our own. This is what it means expressed through selfless acts of love. faith. One such act of love is to pray for the conversion of to love. There is a natural attraction to this man who chose Jesus has commanded us to “love one another to live a simple life which was expressed in his love for our society. Why? Because we live in a society where it as I have loved you.” We must do this at every stage is considered “just” to kill the poorest of the poor and the Lord in a radical non-worldly way. of a person’s life, from conception to natural death. There were some significant events in Saint Francis’ the most defenseless among us. Acts such as abortion, embryonic stem cell research, Each year, over one million innocent children are life that helped to form him into the man of God he physician-assisted suicide, and the use of contracepkilled by abortion. But how can a society that is came to be. One particular event that had a profound tion fall under what the Church calls “intrinsically evil founded upon unalienable truths of Divine origin effect on Francis was his encounter with a leper. Prior actions.” claim that it is just to kill the innocent? Why is it that to this event, he had wanted to be a great soldier. He, These can never be good actions no matter the cirin our country the unborn do not have the right to along with his fellow soldiers from Assisi, joined the cumstance. They are always evil. They do not protect life, liberty, and the pursuit of happiness? Just like battle against the neighboring town of Perugia. It did the dignity of the human person; rather they not take long for Francis to find out that seek to destroy it. If we are to truly love, then he was not called to be a soldier, as he we must not participate in these acts, nor was defeated and captured. It is never just to kill the innocent because it is should we ever encourage someone else to do For Francis, this was a humbling not we who create, it is God. God creates each so. experience. He had dreams of returning to Assisi as a great hero and, instead, he Pope Benedict XVI individual soul who is made in His image. returned defeated. This year, Pope Benedict XVI, has requested One day, as he was riding in the that “all Diocesan bishops of every particucountry outside of Assisi, he came upon lar church preside in analogous celebrations a leper. Up to this point in his life, Francis had always everyone else this right is not granted by the state, it is involving the faithful in their been repulsed at the sight of a leper and he stayed as granted by God upon our creation by Him. Do we not respective parishes, religious communities, associafar away from them as possible. still hold this truth to be self-evident? tions and movements.” The day for this prayerful However, this encounter was different. God had It is never just to kill the innocent because it is not celebration is November 27, 2010, which is the vigil of been helping to change Francis’ heart. Perhaps it was we who create, it is God. God creates each individual the First Sunday of Advent. This provides us an excelhis own recent humiliation in battle that allowed Fran- soul who is made in His image. Who are we to destroy lent opportunity to begin the new liturgical year focuscis to act as he did toward this particular leper? what God has created and deemed worthy of life? Not ing and praying for human life at its most defenseless He immediately hopped down from his horse, aponly is abortion a grave injustice to the child, it is also stage. proached the leper, gave him all the money he had and a grave injustice to God. November 27 falls on the Thanksgiving holiday then kissed his hand. This was a major turning point To protect all human life, from conception until weekend, a time when many people are away visiting in his life. God had convicted him of the truth natural death, is an act of love for the dignity of each family and friends. Whether you are home or that all people, even lepers, are equal because all have human being and is one measure of what it means to away, I strongly encourage you to make the time for been created in the image and likeness of God. This be a just society. prayer by taking part in this special occasion. powerful experience changed his life forever. From In 1969, Pope Paul VI stated in Humanae Vitae For more information on this prayerful event go to: then on, Francis would spend his time visiting and that “A society lacks solid foundations when, on the www.usccb.org/prolife/papalvigil serving the lepers; the poorest of the poor. one hand, it asserts values such as the dignity of the May God’s blessings and His peace be with you as person, justice and peace, but then on the other hand we strive to be a more just society by defending and Respect Life Month safeguarding the precious gift of human life. This year’s theme for Respect Life Month in the United radically acts to the contrary by allowing or tolerating a variety of ways in which human life is devalued and States is “The Measure of Love is to Love without violated, especially where it is weak or marginalized”. Sincerely Yours in Christ, Measure”. We should desire and work to be a society that Saint Francis’ service toward the lepers illustrates asserts such positive values as the dignity of every +Bishop Wall this theme in a powerful way, as do all the great saints
voice S o u t h w e s t OF THE
Sept / Oct 2010
An Oldie but Goodie by Father John Mittelstadt, OFM
I am sure you know by now that I like to write about Franciscans—they are a local endangered species. On August 6, 2010, a group of us Franciscan friars and sisters, Franciscan partners, youth group, and a few others descended on Casa Guadalupe (the Little Sisters of the Poor) in Gallup. We were eager to celebrate the 94th birthday of Father Terence Rhoades, the oldest priest in the Diocese of Gallup. We presented him with a singing birthday card to which the young people danced in rock-and-roll fashion. Father Terence enjoyed it so much he began to sing German songs and I joined him. We both had the same German teacher in the seminary in Cincinnati 20 years apart. We had cake and ice cream and were visited by the Little Sisters of the Poor. Perhaps they thought we were making too much noise. On August 15, we brought Father Terence to his beloved Saint Mary Mission in Tohatchi, New Mexico. We celebrated his 75th anniversary as a Franciscan Friar, a record for our Province of Our Lady of Guadalupe. “There will be no big shots there,” he told me beforehand. Our bishop and provincial wanted to be there, but had to go to Santa Fe to help celebrate the city’s 400th anniversary. I was celebrant and homilist making sure that Father Terry was in the spotlight. Brother Maynard Shurley had some humorous postscripts. The Legion of Mary, which he founded, honored him and sang the Hail Mary in Navajo chant. It was quite a Liturgy! We had a dinner afterwards, catered for the most part by a parishioner, Manuel Carl. We had beautiful and meaningful decorations, featuring a lot of photos of Father Terence through the years. One parishioner, Barbara Badonie, presented him with a necklace featuring the colors of the four sacred mountains of the Navajos. So many people pitched to make this one of the best celebrations we have had in my 21
years at Tohatchi. His two nephews, Peter and Terence Rhoades, from Michigan carried him up the steps of the greenhouse so he could see his beloved project in all its glory of fruits and flowers. The first time I met Father Terence was in the summer of 1949. I was preparing to go to Saint Francis High School Seminary in Cincinnati. He visited our home and saw me carrying in a sack of crawdads, which my friend and I proceeded to clean and cook. We ate them all ourselves. Father Terence to this day complains that I did not give him any. Father Terence was a dynamite priest for minority people in the Kansas City area for 32 years. He lived through the desegregation of schools, hospitals, and other institutions. He was right in the middle of the violence of race riots. He nurtured people and roses, watched and fed the birds, and becameone of the best ornithologists in the U.S.A. There were hundreds of converts to his churches among the minorities of the metropolis. He came to Gallup to serve at the cathedral briefly, then on to Zuni and Tohatchi. He used to refer to himself as Father Yo-You. But he was loved by the people of both missions. At both
places, he did great gardening and helped to plan the present greenhouse at Tohatchi. He was gardening at Tohatchi when he tripped and damaged his leg. He could not live independently. He ended up with the Little Sisters of the Poor, where he has a birdfeeder outside his window. The great thing about Father Terence is his fidelity— faithful for 75 years to God, the Caholic Church, his Franciscan way of life, and God’s little unimportant people. What an honor it is to have him as a member of our Franciscan Province, our diocese, and our own little community.
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Father: ‘What is the Meaning of a Procession?’ A question posed to Fr. Matthew Keller spurs further research and investigation. Here, the question is answered.
by Father Matthew Keller Back in July, I was present at the fiesta of Saint Anne in Horse Springs, New Mexico. The tiny mission, located in Catron County, manages to gather together its scattered flock of families for a reunion each year. This way, the history and traditions of years gone by are relived, renewed, and passed along to a new generation. At the end of the joyful fiesta Mass, the congregation began the ancient custom of a procession with the image of the patroness of the mission church. The whole procession was led by one of the parishioners carrying a crucifix, the Church’s great symbol of the victory of Christ over sin and death. The next item to be carried was the little mission’s processional banner. It is a lovely blue satin banner—of the type that many organizations and parishes used to have with scalloped gold fringed edges and embroidered with gold thread proclaiming “Capilla de Santa Ana.” Following the banner was the most charming entry in the procession: five little girls wearing their First Holy Communion veils and carrying baskets of flower petals to scatter before the feet of those who were given the privilege of carrying the image of their patroness. Then came the honoree of the event, the four-handled “litter” covered with red material and with a wreath of flowers around the feet of the statue of Santa Anna, the mother of Mary, the grandmother of our Lord Jesus. After the procession had made its way out the doors of the church, circumvented the church, and made its way back to the sanctuary, the people dispersed and made their way to the banquet that awaited them. One of the faithful approached me to ask me a question
that has prompted this article. “Father, what is the meaning of the procession, and why do we do it?” He had asked a big question that could not be answered in just a sentence or two. I spent about 15 minutes describing what I knew of the custom, but felt that I needed to do some homework to better satisfy his curiosity and mine.
Definition: Fr. John Hardon, S.J. the great Jesuit catechist, defined processions this way: “Processions are sacred functions in which clergy and people parade from one place to another. They may be held within a church, between churches, or outside a church or shrine. Processions are public acts of homage to God, to give honor to Him or His saints, and to ask pardon for sins committed. Their practice goes back to Old Testament times to express the faith of the people, as distinct from the worship of a single individual, and of a people who symbolize their co-operative action, as distinct from merely their common expression of faith.” Biblical Basis: In the Old Testament books of the Bible, we see very many examples of processions. The greatest and archetypal procession in the Old Testament book of Exodus is the procession of the Israelites out of slavery in Egypt through the Red Sea, from place to place in the desert, and finally into the promised land. Ultimately going in procession into the sanctuary of the temple, the Holy of Holies in Jerusalem. Once God makes a covenant with the people and gives them instructions, they begin to carry before them the Ark of the Covenant. The ark had on its top two angels whose wings provided a symbolic seat for the Almighty. Inside the ark were kept the tablets of the 10 Commandments, the rod of Aaron, and a jar
of the Manna—the miraculous bread which the Israelites ate in the desert. These different aspects of the procession in the desert and to the temple in Jerusalem have significance for the processions we take part in nowadays as will be seen. In the New Testament scriptures, we hear Saint Paul describe our attitude toward these sacred actions when he says, ”But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him.” (2 Corinthians 2:14). Although there are several other examples, the ultimate processions in the New Testament are our Lord’s procession into the city of Jerusalem on Palm Sunday, and his procession along the via dolorosa, carrying his cross up Mt. Calvary, which is commemorated as part of the Good Friday liturgy. Theological Understanding: The people of God on the journey to the kingdom, the heavenly Jerusalem. It is a teaching scripture and so also the Church that everything that was said and done in the Old Testament scriptures was a preparation for Christ and consequently has meaning for us now. The history of salvation can be summed up in this: we have been freed from slavery to sin by passing through the waters of baptism and our journey will conclude when we reach the promised land of Heaven and enter into the presence of God. The journey of the Israelites is a type or a preview of the greater reality of salvation in Christ and our eternal destiny. We are freed not just from slavery to Egypt, but to sin, entering not just the earthly promised land, but the Heavenly one, worshiping not only in the temple of the earthly Jerusalem, but in God’s temple (in Christ) in the Heavenly Jerusalem. “Processions” continued on page 19 > >
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The Promise of Pro-Life Youth
Sept / Oct 2010
is this your path?
“We are facing an enormous and dramatic clash between good and evil, death and life...the ‘culture of death’ and the ‘culture of life.’” - Pope John Paul II by Megan Breen and Samuel Vasquez With few resources and little guidance, Alejandra, a high school junior in California, began an unlikely project: starting a pro-life club at her public high school. She had recently finished reading The Snakebite Letter by Peter Kreeft, which presents the correspondence between a senior demon, Uncle Snakebite, and his nephew, Braintwister. Snakebite instructs his protege to convince young people to buy into a way of life rooted in self-centerdness, self-reliance, and instant gratification. Snakebite’s mandate is simple: “always obscure and darken...Dim the lights! Anything is preferable to truth and light.” This quote resonated with Alejandra. She recognized that this was the situation at her high school: young people living in darkness because they had no truth, no guidance, and no real hope. Pope John Paul II once described this situation of modern culture, “with its lights and shadows,” as one that “ought to make us fully aware that we are facing an enormous and dramatic clash between good and evil, death and life, the ‘culture of death’ and the ‘culture of life’.” This clash is especially apparent among American youth. It begins at home with one in three teens living in a broken home. In these homes, one in six boys and one in four girls will be molested, usually by people in their family, before the age of 18. Over half of teenage boys view internet pornography on a regular basis, and the number of girls who do so is also rising. Not surprisingly, nearly two-thirds of high school students will be sexually active by the time they graduate. Seventy-five percent of all first-time sexual encounters involve alcohol. About half of sexually active teens will acquire a sexually transmitted disease (STD), while one in three sexually active high school girls will become pregnant, nearly one million every year. Nearly 60 percent of the pregnancies will result in abortion. Not only that, today’s youth live in a world dominated by technology. With multiple televisions at home, personal computers, digital music devices, video games, and smart phones, they spend more time using media (on average, more than six hours a day) than on any other activity besides sleeping.
The average 12-year-old boy, for example, will have already spent as much time watching television as he will spend talking to his dad throughout his entire life. Media both reflect and shape culture, and the messages delivered are often contradictory and harmful. Media of all types vie to create an identity for teens (often to convince them to buy a consumer product). Teens are encouraged to pursue their goals and overcome obstacles, through mottos in such commercials as Nike’s “Just Do It” or the United States Army’s “Be All That You Can Be.” Young people are told that if they persevere through self-discipline and dedication, they can accomplish whatever they set their minds to in academics, sports, the fine arts, and so on. But overwhelmingly, teens are also tempted to buy into the mass culture of sexual promiscuity, greed, and violence. Television shows like “Gossip Girl” or MTV’s “Real World” flaunt characters trading sexual partners on a weekly basis, as if they were commodities instead of human beings. The tension between these two extremes—between challenging teens to live disciplined and remarkable lives, and assuming they can’t control their impulses and live chastely— can result in an identity crisis. Many become preoccupied with trying to live up to the inconsistent standards portrayed in the media. Not surprisingly, teens are increasingly cynical or suspicious of the role of God in their lives. As Pope Benedict observes, many have the “lurking suspicion that a person who does not sin must really be basically boring and that something is missing from his life, that they should put this freedom to the test, even in opposition to God, in order to become” fully who they are. Believing that “God’s love creates a dependence,” they feel that “they must rid themselves of this dependency” to be totally free. Trusting in “deceit rather than truth, they thereby sink with their lives into emptiness and death.” Braintwister seems to be doing his job quite well! Many teens, however, would like to do something positive. The energy, charisma, joy, and love for life that teenagers possess are too valuable to be written off or distorted by a culture of death. “Pro-Life Youth” continued on page 15 >>
Diocese of Gallup Vocations Office Fr. Matthew Keller, director 711 S. Puerco Gallup, New Mexico 87301 1.888.PRIESTHOOD / 505.863.4406 www.gallupvocationsoffice.blogspot.com
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The Joy of Scouting in Our Fascinating Diocese Bishop James Wall appoints chaplain to Boy Scouts in Diocese of Gallup.
by Father Jeff King For over 20 years now, another priest and I have walked along challenging trails throughout the mountains, forests, and deserts of our fascinating diocese. Not so long ago, as he led the way up a particularly beautiful mountain trail, I shouted out: “Hey there good buddy, did you know that you and I are two of the oldest scouts in this diocese?” We both laughed and merrily continued our enjoyable journey up the delightful, tranquil trail. So, when the bishop asked me to be chaplain for scouting in the diocese, I wasn’t surprised. In fact, I was rather delighted to hear about it. For scouting incarnates and encompasses so many of the things I love to do. Dan Bears, one of the founders of the Boy Scouts, once said: “I’d rather be a Boy Scout than a dictator, king, or even president of the United States.” I can relate with that desire. In fact, I’d be inclined to reply that I would rather be involved in scouting than to be a bishop, cardinal, or even a pope. And why? The reason is so clear: scouting is so incredibly enjoyable! Not that we can’t grow in joy if called by God to be a bishop, cardinal, or pope; but that’s just not my call. From it’s beginning in the early years of the 20th century, scouting has been all about providing youth with opportunities in God’s creation to grow in joy and happiness, especially through physical, spiritual, moral, social, emotional, and intellectual development as well as citizenship. We are created by God our father to grow in happiness “Pro-Life Youth” continued > > Centered on the message of the Gospel, young people can create a foundation of vibrant faith for those who have become discouraged by the mixed messages of a despondent society. In Pope Benedict’s first message to young people, he taught with great conviction that if “we let Christ into our lives, we lose nothing, absolutely nothing of what makes life free, beautiful, and great. Only in this friendship is the great potential of human existence truly revealed.” By “entrusting our lives to Christ,” Pope Benedict said on another occassion, “we lose nothing, we gain everything.” Nowhere is this vital energy and potential more apparent and necessary than within the pro-life movement; there is an undeniable growing commitment to the right to life among young people. A sizeable number of teens are not fazed by society’s attempts to claim their hearts and souls for the “culture of death.” Their identity is grounded in truth, rather than in ad campaigns or the latest trends. These individuals are greatly needed to voice their unified commitment to a culture that doubts their resolve.
and holiness. He wants us to enjoy life and experience fully the adventure of following his son, Jesus Christ. That’s why He gives us the Church and the beauty of creation to lead us to himself and onward to the eternal joys of heaven. Scouting brings together God’s creation and the Church his son founded in a beautiful way. Most scouting activities take place out in God’s country, and the Catholic Church was influential on scouting from the very beginning. When Rober Baden-Powell, another founder of scouting, sought guidance from the Catholic Church in formulating a suitable scout promise and a code or law, he was directed to monks of the Benedictine Order. So, what we know as the scout oath and law in this country was directly influenced by the Rule of Saint Benedict! As the second century of scouting begins this year, our Holy Mother Church needs scouting for her young people more than ever; and scouting needs the Church, especially in our own diocese. That’s why I’m so excited about the Saint George Trek coming up next summer at the Philmont Scout Ranch. This adventure brings together Catholicism and scouting in such a dynamic and enjoyable way! I believe this is true of our fascinating diocese as well. What a beautiful, natural environment it provides for scouting activities—guided and permeated by our precious Catholic faith. The magnificent beauty of our unique diocese as well as its many missions and varied cultures is what attracted me to this spectacular portion of the southwest more than 25 years ago. And, it’s a fact that interest in Native American cultures was one of the main factors that facilitated the creation of scouting a hundred years ago. Scouting in the Diocese of Gallup is well worth reviving and promoting, especially for the sake of our families and For young people whose lives are disordered, these teens can convey a message of hope and give a testimony of love. By taking a stand, one person can inspire a group of young people to change the attitudes of an entire high school. Alejandra decided to “turn on the lights” and reveal the truth to her fellow students. After acquiring a small donation, she bought several hundred copies of various pro-life pamphlets and passed them out at school. Fellow students reacted with curiosity and surprise as they saw, many for the first time, how a baby grows in the womb, fully recognizable as a human person at an early stage of development. They began to debate in classrooms and hallways. So much interest in the pro-life cause had been generated that Alejandra and some eager classmates were able to find a faculty advisor and follow school protocols to start a Students for Life club. Their goal was to enlighten teens about the reality of abortion, promote openness to the reasonableness of pro-life views, and to witness so other pro-life teens would know that they were not alone. The result was a clearly discernible pro-life shift in opinions and knowledge on abortion among students at the high
young people. Feel free to contact me if you’d like to help. Call me at 575.533.6719 or write to: Father Jeff King, PO Box 489, Reserve, New Mexico 87830. My e-mail is email@example.com. Also, I’m going to start a fund to assist scouts in our diocese, especially those applying to go on the Saint George Trek. Please contact me if you’d like to contribute. Saint George, patron saint of scouting, and Frank Parater, servant of God (seminarian and scout), pray for us and the increase of scouting throughout our diocese and country! school. Alejandra discovered that her high school campus was a vacuum devoid of pro-life facts, needing only the introduction of truth and an effective means (i.e., a club) to share and embody the pro-life message. Many teens don’t understand what a pro-life position entails. They simply haven’t thought about it. A simple, respectful presence can change the hearts and minds of those who are unaware of the gravity of abortion and ultimately save lives. With a few resources, guidance, and reliance on Christ, young people will save lives in their high schools and wherever they choose to build a “culture of life.” To learn more about starting a pro-life effort in your school, or to support young people in such efforts, visit www.usccb. org/pro-life/youth. Megan Breen is a graduate of Franciscan University and is studying for a master’s in theology at the Pontifical John Paul II Institute in Washington, DC. Samuel Vasquez is a graduate of the University of Notre Dame and is a PhD student at the Catholic University of America in Washington, DC.
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Third Edition Roman Missal: November 27, 2011 Questions and Answers Regarding Key Changes to Missal Q: Why was there a need for a new translation? A: The Missale Romanum (Roman Missal), the ritual text for the celebration of the Mass, was promulgated by Pope Paul VI in 1970 as the definitive text of the reformed liturgy of the Second Vatican Council. That Latin text, the editio typica (typical edition), was translated into various languages for use around the world; the English edition was published in the United States in 1973. The Holy See issued a revised text, the editio typica altera, in 1975. Pope John Paul II promulgated the third edition (editio typica tertia) of the Missale Romanum during the Jubilee Year in 2000. Among other things, the third edition contains prayers for the celebration of recently canonized saints, additional prefaces for the Eucharistic prayers, additional Masses and prayers for various needs and intentions, and some updated and revised rubrics (instructions) for the celebration of the Mass. To aid the process of translation of the Missale Romanum, editio typica tertia, the Congregation for Divine Worship and the Discipline of the Sacraments issued Liturgiam Authenticam, in 2001, an Instruction on the vernacular translation of the Roman Liturgy which outlines the principles and rules for translation. In 2007, the Congregation for Divine Worship issued the Ratio Translationis for the English Language, which outlined the specific rules for translation in English.
Q: What’s new or particularly different about the revised translation? A: From the Ratio Translationis comes this explanation: The unique style of the Roman Rite should be maintained in translation. By “style,” it is meant here the distinctive way in which the prayers of the Roman Rite are expressed. The principal elements of such a style include a certain conciseness in addressing, praising, and entreating God as well as distinctive syntactical patterns, a noble tone, a variety of less complex rhetorical devices, concreteness of images, repeti-
tion, parallelism and rhythm as measured through the cursus or ancient standards for stressing syllables of Latin words in prose or poetry (no. 112). The texts of the revised translation of the Roman Missal are marked by a heightened style of English speech and a grammatical structure that closely follows the Latin text. In addition, many biblical and poetic images, such as “Lord, I am not worthy that you should enter under my roof…” (Communion Rite) and “…from the rising of the sun to its setting” (Eucharistic Prayer III) have been restored.
Q: Now that the United States Conference of Catholic Bishops has received the text of the Roman Missal, what are the next steps? A: The USCCB website (www.usccb.org) now contains the official text of the Order of Mass for catechetical purposes only. Several changes have been made to the text of the Ordo Missae which had been approved by the Congregation for Divine Worship in 2008, and the entire Missal reflects changes made by the Congregation upon the recommendations of the Vox Clara Committee, many in response to concerns expressed by our conference of bishops (as well as by other English-language conferences of bishops) during deliberations and votes over the past several years. The Secretariat of Divine Worship is working with the text now to begin the process of assembling an electronic text for submission to the publishers who will be involved in the publication of the Missal. The International Commission on English in the Liturgy (ICEL), having been given the task of assisting Conferences of Bishops in bringing the Missal to publication, is also collaborating with the USCCB in its efforts. The Congregation has provided publication guidelines, which have to be analyzed and ultimately shared with the prospective publishers. A lengthy period of review of the entire text by the Secretariat and ICEL has to take place. Particular adaptations and texts
that are proper to the United States approved by the Congregation will be integrated into the final text in the manner indicated by the Congregation of Divine Worship and the Discipline of the Sacraments. After publishers have assembled their texts, the Secretariat will review final proofs before printing can commence.
Q: When will the text of the new translation be used for the first time in liturgical celebrations? A: The texts of the Order of Mass have been made available for catechetical purposes, but the full text of the Missal will not be available for use in the liturgy until the first Sunday of Advent 2011 (November 27, 2011). The bishops have asked that all wait until that day to use the text in liturgical celebrations in order to avoid unnecessary confusion and to allow the maximum amount of catechetical time available. Cards and other participation aids containing the responses of the people will be available for use during the transition, but it is hoped that within a year’s time, people will become freed from the use of such cards.
Q: What will happen after the texts are used in liturgical celebrations? A: The long-term goal of the new translation is to foster a deeper awareness and appreciation of the mysteries being celebrated in the liturgy. The axiom lex orandi, lex credendi— “what we pray is what we believe”—suggests that there is a direct relationship between the content of our prayers and the substance of our faith. It is hoped that writers will start to provide materials reflecting on the rich content of the text. These contributions might encourage priests to use the content of the prayers as a basis for their homilies or to supplement their homilies on Sundays. Those giving retreats or days of recollection can use the new texts of the missal as a resource for their presentations. All can make use of the texts for deepening their prayer life. Source: USCCB.Org
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Key Changes to Roman Missal Capture Original Meaning United States Conference of Catholic Bishops launches resources to explain changes. by James Breig Casual observers of the Roman Catholic Church often remark that it hasn’t changed in 2,000 years. Actually, just like any living institution, it is constantly changing. Over the centuries, where and when the Mass is celebrated, how saints are chosen, and the method of electing popes are some of the ways the Church has adjusted its traditions and policies. Now come changes to the Roman Missal, the book containing the prayers for the Mass. For years, the Church has been working to more accurately translate those prayers from the Latin in which the original Missal is promulgated into modern languages, including English. Msgr. Kevin Irwin, dean of the School of Theology and Religious Studies at The Catholic University of America in Washington, says those alterations were necessitated by two factors. “First, the committee charged with the English translation of the Roman Missal issued the post-Vatican II translations very quickly,” he notes, referring to the Second Vatican Council in the 1960s. “They realized, after a few years’ use of the Missal, that some translations should have been more accurate. Second, some feasts have been added to the Church’s liturgical calendar in recent years, for example, Saint Padre Pio’s. Those Latin Masses need to be translated into English.” Peter Finn, associate director of the International Commission on English in the Liturgy (ICEL), compares the changes “to the cleaning of an old painting whose images are brought to clearer light in the cleaning process…The translations have sought to achieve a suitable balance between the word-forword, literal meaning of the Latin and the demands of good proclamation, style, and intelligibility.”
One of the most significant changes, Msgr. Irwin says, involves the familiar phrase, “And also with you,” which the congregation recites after the celebrant of the Mass says, “The Lord be with you.” He explains that “the congregation will now say, ‘and with your spirit.’ This places the English translation in line with most other languages. The response is not to the person of the priest but to the Spirit of God, who ordained him to permanent service in the Church. It is an acknowledgment of the ‘spirit’ and grace which is in him.” Msgr. Anthony Sherman, executive director of the U.S. bishops’ Secretariat of Divine Worship, offers another example: Instead of saying “we believe” at the beginning of the Creed, Catholics will soon recite, “I believe.” The reason for the shift, he says, is “to underline the fact that, although we share our belief together with our brothers and sisters, each one of us is called to make an individual profession of faith.” As the changes are introduced, parishioners will have many guides to help them learn their new responses. “Plans are underway by a number of publishers to print up Mass booklets or cards containing the changes,” Msgr. Irwin notes. Adds Msgr. Sherman: “Eventually all participation aids and hymnals will include the new responses of the people.” Finn notes that “today, the people’s responses can be made more readily available not only in printed editions but also on websites, CDs, iPhones, etc.” One website already available to help people become familiar with the new translation of the Roman Missal is sponsored by the U.S. bishops: www.usccb.org/romanmissal Average Catholics may not immediately grasp the necessity and benefits of the changes, Msgr. Irwin admits, but the
New Hope for the Peace of Jerusalem: Jewish, Christian, and Muslim Religious Leaders Support U.S. Leadership for Peace Our faith traditions teach that every person is created by the one God and deserving of respect. This common religious heritage finds expression in our common commitment to peace with justice for all. With the support and engagement of the United States, earlier in October, direct negotiations resumed between Israel and the Palestinian Authority with the goal of reaching agreement within one year. It is imperative that the peace talks continue. While we have long supported a halt to all settlement expansion, we support the United States working with Prime Minister Netanyahu and President Abbas to reach a mutually acceptable agreement that will allow the negotiations to continue. We stand united in support of active, fair, and firm U.S. leadership for Arab-Israeli-Palestinian peace. Two years ago, we issued a statement on “a window of hope.” Today we declare there is “New Hope for the Peace of Jerusalem.” It will be difficult to achieve, but peace is possible. Since 2003, we have worked together for a two-state solu-
tion that will bring Arab-Israeli-Palestinian peace within the framework of U.N. Security Council Resolutions 242, 338, and 1397. As religious leaders in the United States, we have prayed for peace, made public statements, met with public officials, and stood in solidarity with religious leaders in Israel, the Palestinian Territories and throughout the region. Despite tragic violence and discouraging developments, there are signs of hope. Majorities of both Israelis and Palestinians still support a two-state solution. Arab states have declared their commitment to peace in the Arab Peace Initiative. There are U.S. diplomatic efforts to restart Israeli-Syrian and Israeli-Lebanese negotiations for peace. Official and informal negotiations have produced the outlines of concrete compromises for resolving the conflict, including the final status issues: borders and security, settlements, refugees and Jerusalem. Jewish, Christian and Muslim religious leaders both here and in the region reject the killing of innocents, support a just peace, and believe sustained negotiations are the only
familiarity that comes with time should lead people to comfort with and understanding of the words. “All of us—laity, clergy, and religious—will need to take time to review the changed words and come to appreciate what we may not have understood or appreciated before,” he says. “There are layers of meaning to liturgical texts, not just one meaning. These translations and the education we shall receive before they are implemented will offer us a chance to ‘brush up’ our knowledge of the Mass and of our beliefs.” Msgr. Sherman believes the changes “will invite the faithful to pause and reflect on what, after so many years, we may have taken for granted. People will listen more attentively to the various prayers proclaimed by the priest and these will convey a much deeper richness, which can be the basis for meditation and prayer for the enrichment of one’s spiritual life.” path to peace. As we said two years ago, there is a real danger that cynicism will replace hope and that people will give up on peace. With the resumption of direct negotiations, clarity is demanded. So let us be clear. As religious leaders, we remain firmly committed to a two-state solution to the conflict as the only viable way forward. We believe that concerted, sustained U.S. leadership for peace is essential. And, we know that time is not on the side of peace, that delay is not an option. The path to peace shuns violence and embraces dialogue. This path demands reciprocal steps that build confidence. This path can lead to a future of two states, Israel and a viable, independent Palestine, living side by side in peace with security and dignity for both peoples, stability in the region, and a comprehensive peace between Israel and all her Arab neighbors. The United States has a unique and indispensable role which gives our nation a special responsibility to pursue peace. Achieving Arab-Israeli-Palestinian peace will have positive reverberations in the region and around the world. Our nation and the world will be much safer with the achievement of the peace of Jerusalem. We refuse, now and always, to give into cynicism or despair. We arepeople of hope. We call upon the members of our religious communities to pray for the peace of Jerusalem and to support active, fair, and firm U.S. leadership to advance comprehensive peace in the Middle East. The time for peace is now.
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Sept / Oct 2010
‘Challenged to Practice Medicine According to Our Catholic Faith’ “We were fortunate to have a priest that spoke the truth boldly...Though I had accepted most of the Church’s teachings, I had a hard time with its stance on contraception.” - Ann Church
“Our Pro-Life Story” continued from cover > > After the birth of our boys, John and David, we began to realize that family unity would be better if we went to the same church, rather than “Dad’s church or Mom’s church.” Todd agreed, with some skepticism, to check into RCIA. I went along with him and soon realized that I knew very little about the religion I grew up with. Through the year, we came to appreciate the strength and wisdom in the Catholic Church, and we both fell in love with our Lord. Todd became very active in the Church, getting involved with the RCIA team, a music ministry, and sharing his culinary skills with priests from the diocese. We were fortunate to have a priest that spoke the Truth boldly, Father Tim Hoag. Though I had accepted most of the Church’s teachings, I had a hard time with its stance on contraception. Father Tim challenged me to practice medicine according to our Catholic faith. We had many discussions—with no small amount of disagreement—about the Church’s teachings on the dignity of human life and respect for God’s gift of procreation. After our conversion, Father Tim admitted to us there were times he had his “back against the wall” in our discussions; yet he never wavered from the truth, and always responded to our questions with love, respect, and humility. He and my friend Kathy recommended that I attend a meeting of the American Academy of Fertility Care Professionals in Florida. When I left for Saint Petersburg, I had no idea what to expect, nor did I understand how many people were praying for my conversion to true Catholicism, nor could I have conceived of the awesome power of the Holy Spirit. After I arrived at the conference, I truly came to understand, believe, and embrace Catholic teaching regarding sexuality, marriage, and family. I was overwhelmed! My epiphany, of course, meant a major change in the way I practiced medicine. I stopped prescribing contraceptives and doing sterilization procedures. My colleagues at work certainly did not understand the fundamental change in my practice. There were days when living and working true to the faith were trying. Many tears were shed. And
throughout all of this transformation, Todd stood by me and encouraged me and fully and lovingly embraced our new found faith. Our children were wonderfully responsive and supportive of us. During this time, Todd and I began studying Theology of the Body. We found that our marriage grew stronger the more we invited Christ into our lives. This theology also helped me in my practice. Ultimately, I had to leave a lucrative practice and with Todd’s help and support, we opened a private clinic where I could practice medicine according to our faith. Father Tim said Holy Mass at the clinic to celebrate our new venture, providing a wonderful experience for all involved. Our staff prayed together every morning. We had the opportunity to work with the local pregnancy care center to promote the culture of life. We were lucky to have faithful friends on the journey. Kathy, a friend and nurse who worked tirelessly to start the clinic, and Amy, our financial manager (who is also the RCIA team leader and a leader of Rachel’s Vineyard in our former diocese), were crucial in helping us get off the ground. We had the opportunity to share our faith and to support the Culture of Life when working on anti-abortion ballot issues in South Dakota. We will forever be grateful for the spiritual gifts of this experience. Unfortunately, due to several circumstances beyond our control, the financial situation became unsus-
tainable. Todd eventually sold off his restaurants at a loss and worked at the clinic with me full time to try and make it work. Eventually, we were forced to give up the clinic and our home, and move on—leaving the community we’d lived in and loved for 10 years. Finding a job as an Ob/Gyn that doesn’t do sterilizations or contraception is very difficult. Ironically, Catholic hospitals often seem to be the worst offenders. After much prayer and contemplation, discussions with our children and, finally, agreement on the path ahead we were led to New Zealand for a little over a year, where I did Locums (temporary work) in several towns. We call this our ‘time in the desert’, although it was a very lush desert. It was also a desert in regard to the nation’s Christianity. Abortion is merely another form of birth control in New Zealand. We rarely encountered a mentally challenged or a physically deformed person there: they simply weren’t allowed to be born. However, our time in New Zealand allowed us to recuperate, meditate, and discern what God was calling us to do. We were led by the Spirit to Grants, New Mexico. What a beautiful place to serve! I have had the pleasure of meeting several people from across the state that are actively involved in fertility awareness (natural family planning), and I am enjoying working with them. We remain committed to serving in whatever capacity God leads us to. At this time, joined by our sons, we have been able to resume a music ministry at Saint Vivian’s, and we are involved in the local pro-life group. Todd has joined the RCIA team and is also discerning a vocation as a deacon. Our sons have been terrific! They have been supportive of the several moves we’ve made and of our commitment to living our lives totally, freely, fruitfully, and faithfully focused on God. As we begin this new chapter in our lives and reflect on the past, we are ever grateful to God for His mercy and love; for always providing for us, even in difficult times; for the wonderful people He has brought into our lives; for the beauty of His plan for all of us and for His constant and unchanging faithfulness to His people.
v o ic e S o u t h w e s t
The Little Mission That Could It was in the 80s, when the brothers and the nuns and the Franciscans priests left. The parish and the school though stayed. A diocesan priest—normally on a three-year assignment—came to serve both Saint Francis and Saint Anthony in Dulce, New Mexico. The school, at first having a few nuns as principal or teacher, began to recruit volunteer teachers who came from around the world—as far as Japan—to teach the kids of Lumberton and Dulce. The school has an enrollment averaging around 80 students per year. The volunteer teachers come in, some stay for several years, some find out life is different in these parts and head home before the year is out. Yet, every year to celebrate the feast day of Saint Francis, people come back. It’s not the booming economic climate that brings people back for the fiesta, because there is none. It’s not the recreation the town offers. If you’re a part of it, you know what there is. If you’re passing through on Highway 64 and see the sign for Lumberton, you’ll probably pass on by thinking “surely, nobody lives there.” But there in Lumberton, there is an entire community. And it could be honestly said that it is the community— the people—that keep the town alive and keep people coming back to celebrate Saint Francis. Along with getting together, catching up with old friends, being united as a community—the reason people come out, stay, come back to celebrate Saint Francis is the saint himself. To many, Saint Francis was known as a young fanatic. The medieval saint who sold his father’s belonging, gave everything he had, created an order of monks dedicated to the poor and being poor, and preached to the animals. All of this could be true. It is part of Saint Francis. A young fanatic. Why such strong words to a saint depicted as so meek, so humble, and so loving of nature? The story is told that the young saint bowed to pray before the crucifix at the Church of Saint Damian, a church in Assisi that was lying in ruins. He had given up a career in the military, had given himself to God and—like many now and then—he was not sure where he was to go. It was during this time that God spoke to him saying “Go and build the church.” Saint Francis in Lumberton is not in ruins. The origi-
nal church burned in a fire in 1920. A new church was built in the same place and in the same fashion. It has stood for 80 years. From the outside, there are chips in the wall. Cracks are in the walls that creep along from summer to summer. When the winds pick up in storms, the church door can be heard clattering against itself. Even when locked, it could be heard clattering. The sound system inside the church does not always work. The pews are hard, plain wood and yet the kneelers are cushioned. People speak of collecting money to raise for the renovations of the church. People with fond memories want to keep it alive. All things good. Yet people continue with the story of Saint Francis. It was not the build of Saint Damian’s church Saint Francis was to build—it was the Church, the people that made up the Church. Was Saint Francis to convert people? Bring people into the Church? Was he to go to all the world preaching the gospels of Christ? In G.K. Chesterton’s telling of the life of Saint Francis, he has an interesting insight into the method of the saint’s building: “He realized that the way to build a church is not to become entangled in bargains and, to him, rather bewildering questions of legal claim. The way to build a church is not to pay for it, certainly not with somebody else’s money. The way to build a church is not even to pay for it with your own money. The way to build a church is to build it.” It is the same for the church of Saint Francis in Lumberton. Such is the way the people of the church act. The way to build the church—to physically build the church as the body of Christ—is to build it. How? Not through emphatically preaching on the streets. Not by buying the nicest carpet to redo the church. The way, to quote Chesterton again, is how Saint Francis did it. When a crowd of people came before him, “he never saw before him a many-headed beast. He only saw the image of God multiplied, but never monotonous. To him a man was always a man.” In that is the celebration of 100 years of Saint Francis in Lumberton—100 years of recognizing the humanity of each person, and that is something people have come to celebrate.
“Processions” continued from page 9 > > Weekly Liturgical Processions: Every time we celebrate Holy Mass we take part in several processions. Mass begins with the entrance procession by which the ministers enter the sanctuary. This procession may be led by incense, candles, a processional crucifix and the book of the Gospels. It is to be accompanied by the proper introit chant, processional psalm and antiphon or at least a suitable hymn. For solemn Masses, there is a procession before the proclamation of the Gospel, the Offertory procession of gifts, the procession of the faithful to receive Holy Communion, and finally the Recessional as the ministers depart the Sanctuary after the dismissal. Other Liturgical processions are included in funerals, and in the conferral of the Sacraments at baptisms and weddings. Annual Liturgical Processions: These include the Eucharistic processions for Corpus Christi and the Palm Sunday procession with palm branches commemorating our Lords entry into Jerusalem. Corpus Christi processions are the most solemn of all since
they involve an actual procession of Jesus Christ! This is not a re-enactment—Jesus Christ is present in the Eucharist here and now, bodily moving through the streets of our towns. Devotional Processions take place in May for the crowning of images of Mary. These correspond to the ancient processions in an interesting way. The Ark of the Covenant contained the written word of God, the 10 commandments. We call Mary the new Ark of the Covenant because she contained within her womb the living word of God, Jesus Christ. The old ark contained the manna from heaven, Mary’s body contained Jesus, the Living Bread which came down from Heaven. Our Marian processions carry the New Ark of the Covenant. Fiestas or patronal feasts happen throughout the year. One unique procession takes place in the middle of the night at San Rafael, New Mexico, from the church to the wellspring with the image of Saint Anthony to ask his intercession for the gift of water in the aseqia. My favorite example in our diocese: I have experienced processions in very many different places in the Diocese of Gallup. One of my favorites is the Palm Sunday procession that takes place in San Mateo. There is of course the liturgical procession with palms that takes place
“It could be honestly said that it is the community—the people—that keep the town alive and keep people coming back to celebrate Saint Francis.” Photo: Saint Francis in Lumberton circa 1930s.
at the beginning of the Mass on Palm Sunday, recounting the glorious entry of our Lord into the Holy City, the week before His passion and death. What is unique not just in San Mateo but in other places where the hermanos penitentes are present, is the procession with an image of Jesus from the parish Church to La Morada , the private chapel of the penitentes. The image used is that of our Lord before the Roman Tribunal. His hands are bound, the wounds of his scourging are visible, and of course the crown of thorns on his head. This image is carried through the streets of the village, all the while there is the poignant singing interrupted by the praying of the Rosary. Whenever the next decade of the Rosary is to be sung, the procession stops. The participants kneel wherever they are, on the asphalt, dirt, or gravel. The 10 Ave’s are sung, and the procession continues. It is extraordinarily moving. When the procession finally reaches La Morada, a litany of prayers and songs are concluded and the hermanos enter the dwelling where they will spend the Semana Santa praying and doing penance. All of these examples of processions emphasize the basic reality that this world is not our home. We are participants in a solemn and sacred, victorious journey to the Kingdom of Heaven, a “triumphal procession in Christ” (2Cor. 2:14)
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