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Home , Agnelo de Souza, Alfonso Maria Fusco, Aloysius Stepinac, Anastasio Ballestrero, Andrea Carlo Ferrari, Antonietta Meo

February St. Dominic’s RCIA Program The Communion of 5 & Mary 8

Goal • An important aspect of the faith is community (The Body of Christ). This community is not limited to those around us; instead, it extends throughout the world and across the ages. The believes in the in the Communion of Saints, people who lived extraordinary lives of faith and are now in with God. These saints inspire us with their lives and continue to support us with their prayers and intercessions. Among the saints no one is venerated more than ’ mother Mary. Mary is an image and model of the Church and an inspiration and constant support for us all. Agenda • Welcome, Reminder of Rite of Acceptance this Sunday (2) • Opening Prayer (3) Angels, , Thrones, Dominions, Principalities, Powers, heavenly Virtues, Cherubim and Seraphim; all Saints of God, holy men and women, and especially my patrons: intercede for me that I may be worthy to offer this Sacrifice to almighty God, to the praise and of His name, for my own welfare and also that of all His holy Church. Amen. ~ from the Roman Missal

• Video Clip: Insight into Saints (10) • Presentation: Saints (35-40) • Discussion (15) • Who is a Catholic that intrigues you or inspires you? –What is it about their story that interests you? • Name one person living (or who was alive when you were younger) that you would ask to help you or pray for you? – Why did you trust them to help or pray for you? • Break (10) • Presentation: Mary (30-35) • Mariana (Q & A on Liturgy) (5, time permitting) • Dismissal

Housekeeping

• Feb. 10th (Sunday): Rite of Acceptance, in the church. -At the 11:30am and 5:30pm Masses. Arrive at 11am or 4:45pm, respectively, with your sponsor. -We’ll also start the RCIA dismissals on Feb. 10th at the 11:30 and 5:30 Masses -Dismissals are for those who were not baptized Catholic. -See the Participants Guide: Part 2 for a script of the Rite of Acceptance. • March 10th (Sunday): Rite of Sending and Rite of Election -Rite of Sending: 11:30 at St. Dominic’s (special blessing/dismissal) -Rite of Election: 4:00 Service at the Cathedral (be early, 3:30) -Mainly for candidates for , Reception, and -Sponsors are welcome (particularly for the Rite of Election). -Family and team members welcome • March 30 (Saturday) RCIA Spring Retreat -March 30th, 9 AM - 5:30 PM. -For RCIA Participant's and Team. Required for those journeying towards the . -@ St. Albert's Priory, 5890 Birch Ct, Oakland, CA 94618 (6-minute walk from the Rockridge BART). Track down your Baptismal Certificate (only people for reception and confirmation): -Please request a copy of your baptismal certificate from baptismal church. -If they don’t keep records, get a letter from a family member. -Catholics: If records were lost, talk to us.

Handouts • Session Overview (this sheet) • Slides: The Communion of Saints • Pier Giorgio Frassati: Zealous for God’s World • Quotes from Saint • Christian Witness In A Multi-Religious World: Recommendations For Conduct • Rite of Acceptance—Script • Preview of Sunday Readings Preparing for next week (Topic: Reconciliation) • What is required for an apology? • Do you have any anxieties about confessing your privately to a ? Is there anything in particular that you look forward to about this ? • What is the difference between forgiveness and reconciliation? RCIA Q&A – Disciple 8 Are all Masses essentially the same?

The Mass has the same structure in every , despite apparent differences in expression. Indeed, the basic structure has been in place since at the Second Century and is outlined in Saint Justin ’s Apologiae, circa 155 CE. (CCC 1345)

All Catholic Masses have the same elements, in two parts that form a unity (CCC 1346): • The gathering; the Liturgy of the Word, with readings, homily, profession of faith, and intercessions; and • The Liturgy of the , with the presentation of the bread and wine, the consecratory thanksgiving, and communion; followed by the dismissal

Most of the text of a Mass is set and does not vary from day to day; this is referred to as the “Ordinary.” Variation is found in the “Propers” (what is proper to that day), which are short prayers or sung texts that follow a set cycle incorporating the cycle of the liturgical year and seasons, holy days, commemorations of saints, etc. Similarly, the readings are from a three-year cycle, set forth in the Lectionary. Hymns and other music have the same kind of variation, with typically a large number of appropriate options.

Attending Sunday Mass at ’s, one will become accustomed to hearing what is referred to as the “Ordinary Form” (Novos Ordo). This is the rite most frequently heard in Roman Catholic Churches. There are additional rites, however, that are equally valid (CCC 1203). Here at Saint Dominic’s, one may have the opportunity to attend Masses in the Dominican Rite, as well as the Syrio-Malabar Rite. The Extraordinary Form, based on the Tridentine, pre-Vatican II, Rite is celebrated regularly at various churches in the Bay Area, as is the . These (and other) rites include the same structural elements as the Ordinary Form of the , even though they may at first seem very different. Liturgical celebration expresses itself through symbolic action and symbolism, and responds to the genius and culture of the various cultures of the people where the Church finds herself, but all still signify and communicate the same mystery of Christ. (CCC 1204, 1207-1206)

Keep in mind that the of a liturgical rite is not the rite itself. At Saint Dominic’s, we have seven Masses for each Sunday, and each has the same rite but very different style. Similarly, the language in which it is said does not define a rite; for example, the Ordinary Form is celebrated both in English (or other modern languages) and in , as well as in a combination of the two. In addition, the music and song may vary expressing the cultural richness of the assembly (CCC 1158), the criteria for their use being beauty expressive of prayer, unanimous participation of the assembly, and the sacred character of the celebration. (CCC 1191)

Why don't Dominicans say the "O my Jesus" prayer when praying the ?

The rosary is far older that the Fatima Prayer (“O my Jesus” prayer), which originated only in the 20th Century, following the revelations at Fatima in 1917. This was only approved by the as an authentic miracle in 1930, at which point the Fatima Prayer began to be incorporated as an option for additional prayer in the rosary.

According to tradition, the rosary was given to Saint Dominic during an apparition of the Mary in 1214. The Dominican’s practice of saying the rosary is one of the simplest. This is the form of saying the rosary that is provided in the leaflet the makes available, although one can add additional prayers if one wishes. The forms for adding optional prayers – including not only the Fatima Prayer, but also the Miraculous Medal Prayer, the Fatima Ave, the Prayer to Saint , the Eucharistic Prayer, etc. – are readily available online or in various prayer books.

Why is John less read at Mass? (especially since John 6 is so critical to Catholics' understanding of the Eucharist?)

Reading from the of John follows a different pattern from that of the three Synoptic . As Matthew, Mark, and Luke are essentially parallel in structure and content, they are the basis of the three-year cycle of readings (Years A, B, and C, respectively), in which each Gospel is read largely continuously. John, however, has a different chronology, style, and theological emphasis and is read during Advent, , Holy Week, and from Easter to . In addition, as Mark is the shortest Gospel, John is used to fill in during the year of Mark (Year B). So it is not so much that John is read less at Mass, but that he is read on a different schedule, at points in the year when it is most appropriate.

(As an aside, in the Synoptic Gospel’s Jesus’s ministry covers a single year, where in John, it covers three years.)

Why is incense only used sometimes?

The use of incense is in the Ordinary Form Mass is a liturgical decision made in accordance with both the solemnity and style of the celebration and the availability of servers. It adds to the sense of mystery and solemnity of the Mass. Its use is very ancient, going back to the Jewish Temple Rites in Jerusalem, where it was used for sanctification and purification. The smoke of the incense also symbolizes the prayers of the faithful, as in Psalm 141: “Let my prayer arise before you like incense, the raising up of my hands like an evening oblation.”

According to the General Instructions on the Roman Missal (GIRM), in the Ordinary Form Mass incense may be used during entrance procession, at the beginning of Mass to cense the , during the procession and proclamation of the Gospel, at the offertory to cense the altar, priest, and people, and at the elevation of the Sacred Body and Precious Blood. It is often also used during the Easter Vigil and funerals, even when not otherwise used in a parish.

In the Extraordinary Form Mass, incense is required whenever a Mass is sung, which is referred to as a High or Solemn Mass, but it is not used at a spoken or Low Mass. In the Eastern (Byzantine Rite), incense is always used.

Is daily Mass more significant, or less ... or of equal significance to Sunday/Saturday Mass?

Please see the other question/answer from this week regarding the common elements to all Masses. Regarding daily (ie. weekday or Saturday morning) Mass vs. Sunday (or Saturday vigil) Mass, there are two sides to answering your question. On the one hand, there is equal significance in the sense that the validity of the real presence of Christ in the Word and in the Sacrament of Eucharist are equal at both Masses. However, participation in the Sunday/Saturday Vigil Mass is an obligation for Catholics, while weekday Mass is not (with the exception of special holy days). The reason for the Sunday/Saturday Vigil obligation is that it has the added significance of fulfilling the biblical command to "keep holy the Sabbath", which is the 3rd Commandment found in the Book of Exodus (and in Deuteronomy). On the sabbath, we remember and reverence God's act of creation, particularly his day of rest. As , Sunday is the appointed day of "sabbath" because it has the added, and most important, significance of being the day of the week that Jesus Christ rose from the dead, inaugurating His new creation, redeeming us from and death. What's more, there is one more public reading from Scripture at Sunday Mass and there are usually important announcements and "business" of the Catholic community shared with the congregation at Sunday Mass. The latter is significant for the common life and coordination of the parish community. 2/4/19

Saints Praying With Saints Before Mass Angels, Archangels, Thrones, Dominions, R.C.I.A. Principalities, Powers, heavenly Virtues, February 5,2019 Cherubim and Seraphim; all Saints of God, holy men and women, “God creates out of nothing. Wonderful you and especially my patrons: say. Yes, to be sure, but he does what is still intercede for me more wonderful: he makes saints out of that I may be worthy sinners.” to offer this Sacrifice to almighty God, ― Soren Kierkegaard, The Journals of to the praise and glory of His name, Kierkegaard for my own welfare and also that of all His holy Church. Amen.

From the Roman Missal.

Video Clip Discussion l Who is a Catholic saint that intrigues you or inspires you? – What is it about their story that interests you? l Name one person living (or who was alive when you were younger) that you would ask to help you or pray for you? – Why did you trust them to help or pray for you? Bishop Robert Barron

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The Word The Saints – The Holy Ones

l Saint from the Latin Sanctus or holy l Hebrew Scriptures Let thy , O LORD God, be clothed with , and let l OT: God is the Holy One (Heb., Qados) thy saints rejoice in thy goodness. 2 Chronicles 6:41 RSV I am the God, not man, the Holy One in your midst. 11:9 l l NT: Jesus is the Holy One (Gr., Hagios) To the church of God which is at Corinth, to those sanctified in In their synagogue was a man with an unclean spirit; he cried Christ Jesus, called to be saints together with all those who in out, "What have you to do with us, Jesus of Nazareth? Have you every place call on the name of our Lord Jesus Christ, both come to destroy us? I know who you are--the Holy One of God!” their Lord and ours: … 1Co 1:2 As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Colossians 3:12

A Saint For … Librarians Why Do Saints Matter? Just About Lost causes, Jude Thaddeus Everything desperation Lost Items l Witness to: Accountants Matthew Miscarriage Caherine of Vadstena Alcholoism Martin of Tours Missionaries Teresa of Calcutta – Importance of humanity in God’s plan Astronomy Dominic Mothers Anne – Uniqueness of each person as God’s Aviators Our Lady of Loreto Musicians Cecilia Amand Bartenders Brigid of creation Breast cancer Agatha Nurses Agatha, Cthterine of Siena Cancer Peregrine Laziosi Physicians Luke – Salvation through community, the Body of Dentists Antipas, Apploinia Priests John Vianney Christ Difficult Olaf Psychiatrists Dymphna marriages Scientists Albert – God’s plan for us all, a community sharing Engineers Patrick Skiers Bernard of Menthon Gamblers Cajetan Soldiers , in divine love Hospital Basil the Great Teachers Gregory the Great Administrators Throat ailments Blaise – This life as training ground for learning to Korean Clergy Andrew Kim Writers Frances de Sales love absolutely (as God loves)

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Canonization Process Current Process

1. 5 years after death l asked to intervene, ensure a more – Allow greater balance and objectivity authoritative decision 2. The promoter l First clear case: Saint Udalric, Bishop of Augsburg, – (, parish, , association) by John XV in 993 – Asks the to open an investigation – Some historians maintain that the first such canonization was that of Saint Swibert by Pope Leo III in 804. – Permission of the Holy See (nulla osta - no impediment) forms a diocesan tribunal l Grew in frequency thereafter – Walter of Pontoise, canonized the of Rouen, 3. Tribunal Hugh de Boves, in 1153 was the last saint in Western – Witnesses are called Europe to have been canonized by an authority other than – Recount concrete facts on heroic virtue of the person the Pope – Documents regarding the candidate are gathered – At this point he/she is entitled to the title of .

4. Sent to Congregation for the Causes of Saints Servants of God (79) Venerables (73) Blessed (“384”)

– prepares argument for heroic exercise of virtue (Awaiting declaration of (Awaiting (Awaiting canonization – Examined by nine theologians who vote heroic virtue) following approved miracle) following approved miracle)

– If majority in favor, passed to members of the congregation (2003) Pope Pius XII (2009) Pope Gregory X (1713) Pope Pius VII (2007) Cdl. Sisto Sforza Pope Benedict XI (1736) – If judgment favorable passed to Holy Father Pope Benedict XIII (1755) Abp. Fulton J. Sheen (2012) Pope Urban V (1870) Cdl. Anastasio Ballestrero Abp. Frederic Baraga Pope Eugene III (1872) – Public reading and promulgation of the decree follows Cdl. Thomas Cooray Fr. Michael J. McGivney Pope Urban II (1881) Cdl. Nguyễn Văn Thuận Fr. Agnelo de Souza Pope Victor III (1887) Abp. Aboon Geevarghese Mar Fr. Solanus Casey Pope Innocent V (1898) 5. Beatification: Ivanios Pierre Toussaint Pope Innocent XI (1956) Msgr. Panjikaran Henriette Delille Pope Pius IX (2000) – Proven miracle is necessary Fr. Hecker, C.S.P. (2000) Antonietta Meo Cdl. Fr. Vincent Robert Capodanno Mo. Ignacia del Espiritu Santo, Cdl. John Henry Newman, C.O. – Similar process follows, presented to the Pope Fr. John Hardon, S.J. Patrick Peyton (2017) Cdl. Alfredo Ildefonso Schuster Fr. Emil Kapaun Cdl. – Holy Father decides, public honor, limited to a particular Fr. Varghese Payyappilly Bp. Álvaro del Portillo, Palakkappilly Fr. William Joseph Chaminade, sphere Fr. Matteo Ricci, S.J. Mother Maria Theresa Chiramel, Fr. Patrick Peyton, C.S.C. Dom Justo Takayama – Candidate receives the title of Blessed Fr. Charles I of Austria Luisa Piccarreta Maria Torribia Dorothy Day (2000) Devasahayam 6. Canonization: Zita of Bourbon- Solanus Casey (2017) Frank Duff Stanley Rother (2017) – Another miracle is needed, occurred after beatification Eusebio Kino Titus Zeman (2017) Takashi Nagai – Similar process Franz Stock – Public veneration in the Universal Church

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Saints Canonized Number of Saints Canonized (2016 to 2018) by Recent 1000 2016 (10) 2017 (37) 2018 (7) 892 900 Stanisław Papczyński Francisco Marto Pope Paul VI 800 Maria Elizabeth Jacinta Marto Óscar Arnulfo Hesselblad Manuel Míguez Romero y Galdámez 700 Teresa of Calcutta González Francesco Spinelli[ 600 José del Luca Antonio Falcone Vincenzo Romano 483 500 Rosario Brochero André de Soveral & 29 Maria Katharina Kasper José Sánchez del Río Companions Ignacia Nazaria March 400 Manuel González Cristobal & 2 Mesa 300 García Companions Nunzio Sulprizio 200 Elizabeth of the 84 Alfonso Maria Fusco 100 45 25 33 10 Lodovico Pavoni 0 Salomone Leclercq Pius XI Pius XII Jo hn XXII I Paul VI Paul J ohn Benedict XVI 1925-1938 1940-1954 1959-1963 1964-1977 Paul I I 2005-2012 2013- 1982-2004

Doctors St. Athanasius Doctor of Orthodoxy St. Ephraem the Syrian Doctor of and Poets of the St. Doctor of Christ's Divinity Windows On To God St. Doctor of Faith and against Heresy St. Doctor of Theologians Church St. Basil the Great Doctor of Monasticism l Look for God’s action in others. Many people have St. Pastoral Doctor St. Doctor of Preachers been prophetic witnesses. They might not even be (36) St. Jerome Doctor of Biblical Science St. Augustine Doctor of Grace Christians, yet God’s servant none the less. St. Doctor of the Incarnation St. Leo the Great Doctor of Doctrine St. Peter Chrysologous Doctor of Homilies St. Gregory the Great Doctor of Hymnology St. Doctor of Education St. The Icon or Image Doctor St. Doctor of Church Relations St. Doctor of English History St. Doctor of Conversions and Missions St. Doctor of Reform and Renewal St. Doctor of Authors and the Press St. Anselm Doctor of St. Devotional and Eloquent Doctor St. Alphonsus Ligouri Morality and Marian Doctor St. Anthony of Padua Evangelical Doctor St. Thérèse of Lisieux Doctor of Confidence and Missionaries St. Albert the Great Universal Doctor St. John of Avila St. Seraphic Doctor St. St. Angelic Doctor St. St. Catherine of Siena Doctor of Unity (1970) (2015) St. Teresa of Avila Doctor of Prayer St. Doctor of Catechetical Studies St. Mystical Doctor

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Living Saints 7 Characteristics of the Saints l When we encounter someone l All saints: special we know it. – Are filled with the love of God l It is those who knew them in – Love other human beings this life that first turn to them – Are risk-takers after they die. – Are humble, willingly and lovingly attributing to l The Church comes along after God all that they have and all that they will ever the fact with a process to be recognize what they faithful – Are people of prayer already knew. – Are not perfect l And, to hold them up for a – Are people of their times Universal attention. https://catechesisinthethirdmillennium.wordpress.com/2012/08/21/7- characteristics-of-the-saints/

Responding to Saints Key Points

l Prayer l Each age has heroic witnesses for God – Praying with (and to) Saints – People who give their lives for God (often literally) – (9 days of prayer for an intention) – God raises up great saints when we are most in need – Devotions – Ongoing examples and companions for our journey – Venerating relics l The Church formally recognizes some l Study – A process that can help guide us as we look for support – Reading about the lives of the Saints – Some declared Doctors based on their extensive writings – Reading the writings of Saints – We’re invited us to take a “Christian” name (i.e., a patron (especially Doctors of the Church) saint) l Action l We are all called saints and to be Saints – Modeling our life on the lives a Saint – Claiming the dignity, gifts, calling of our Baptism – Organizations continuing the work of a Saint – For others – Making the Saint relevant in our world today

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Misconceptions about Mary l Non-catholics think that Catholics venerate the Blessed Virgin as an almost divine being in her own right, as if she had some glory, some power, some majesty of her own that placed her on a level with Christ Himself. Mary l Protestants claim that the Catholic Church’s devotion to Mary is not based on Sacred Scripture, that it is an offense to Christ, that Queen of no one should pray to Mary because “there is only one Mediator with the Father,” that Mary did not always remain a virgin, etc. All Saints l NOT TRUE!

Why We Venerate BVM Why We Venerate BVM l Mary's chief glory is that she is a "Handmaid of the Lord" l "He that is mighty hath done great things in me." The glory of Mary is purely and simply the glory of l In becoming the Mother of God, she acted God in her. Like all of us, she can say that she has simply in loving submission to His command, in nothing that she has not received from Him the pure obedience of faith. through Christ. l Mary is blessed not because of some mythical l Mary did not create the divine person of Jesus, who pseudo-divine prerogative, but in all her human existed with the Father from all eternity: “In fact, the and womanly limitations as one who has One whom she conceived as man by the Holy Spirit, believed. who truly became her Son according to the flesh, was l It is the faith and the fidelity of this humble none other than the Father’s eternal Son, the second handmaid, "full of grace" that enables her to be person of the Holy Trinity. Hence the Church the perfect instrument of God. confesses that Mary is truly ‘Mother of God’ ()” (, #495).

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Mary as a Model Disciple Mary, Disciple of Jesus Christ l Says “Yes” to the Good News l Among the saints no one is venerated more than Jesus’ mother Mary. Mary is an image and model of – Mary’s “yes” makes our “yes” possible the Church and an inspiration and constant support for us all. l Carries the Word within her l Mary is often described as the First Disciple or the l Gives birth to the Word in the World Perfect Disciple. – There are very few records of Mary's explicit words in the l Ponders what she does not understand texts of the New Testament of the Bible, but she is present at the most significant events in the life, ministry, death l Stays with Jesus until the end and Christ and therefore in the great events of salvation history. l Ongoing reflection of the faithful on Mary – His disciples spent three years with Him, during His "public ministry," but Mary spent thirty three years!

From the Catechism of the Biblical References Catholic Church l Annunciation (Luke 1:27): l The Church rightly honors "the Blessed Virgin with l “The Angel Gabriel was sent to a Virgin special devotion. From the most ancient times the espoused to a man whose name was Joseph, Blessed Virgin has been honored with the title of of the House of ; and the Virgin’s name 'Mother of God,' to whose protection the faithful fly in was Mary”. all their dangers and needs. . . . This very special devotion . . . differs essentially from the adoration l Wedding in Cana (John ) which is given to the incarnate Word and equally to l At the foot of the Cross (John 19:25-27): the Father and the Holy Spirit, and greatly fosters this adoration."516 l “He saith to His Mother: ‘Woman, behold thy l The term hyperdulia indicates the special veneration son...’” due to Mary, greater than the ordinary dulia for other saints, but utterly unlike the latria due only to God.

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Dogma Other Subjects

Mary receives what we are all promised; l Perpetual Virginity – A doctrine taught by some early , and held by she just receives it first and preeminently. the tradition over the centuries. Signifies that Mary dedicated herself to a unique expression of God’s plan l throughout her life. – Breaking the bonds of l Apparitions – Remaining free of sin through God’s grace – Mary appearing to call us back to her son l Virgin Birth – Private Revelation (meant for a time and place) – Bearing Christ through the power of God – Few are recognized by the Church l Assumption – No requirement that we believe in them – Our destiny is eternal joy in the Trinity l Devotions: Authentic Marian devotions should: – Lead us closer to her son – Help us be better disciples – Teach us to love

Traditional Marian prayer, also Prayers to Mary known as the Angelic Salutation l Christians have been praying to l Was approved and introduced into the Mary since the earliest days of the Roman Office by in 1568. faith. l Since then the Angelic Salutation in the l The earliest known prayer to the Roman Rite remained without any Theotokos was found on a fragment of change. papyrus dating back to approximately 250 AD.

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Hail Mary l Most of the text is the Gospel of Luke – Luke 1:28: "And having come in, the angel said to her, 'Rejoice, highly favored one, the Lord is with you; blessed are you among women – Luke 1:42, where Elizabeth greets Mary: "Then she spoke out with a loud voice and said, “Blessed are you among women, and blessed is the fruit of your womb!"[2] l From the Biblical texts: – the opening invocation "Theotokos Virgin" (or "Mother of God and Virgin"), "Mary full of grace" – the concluding "for you have borne the Saviour of our souls."

"Theotokos” (Greek: Θεοτόκος) Hymn to the "God-Bearer" (Mother of God) Theotokos It is truly right to bless you, O God- bearing One, as the ever-blessed and immaculate Mother of our God. More honorable than the cherubim and by far more glorious than the seraphim; ever a virgin, you gave birth to God the Word. O true Mother of God, we magnify you.

From Eucharistic Prayer for the Mass by St. John Chrysostom (d. 407)

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Mother of God (Theotokos) Mother of God (Theotokos) l Used throughout the Eastern Church's Liturgy, both Orthodox and Catholic. Helps get a deeper understanding of: l It lies at the heart of the Latin Rite's deep Marian l The truth concerning the meaning of piety and devotion. Mary's life - her Fiat, her "Yes" to God's l "If anyone does not confess that God is truly Emmanuel, and that on this account the holy virgin Will. is the "Theotokos" (for according to the flesh she gave birth to the word of God become flesh by birth) l The call to every Christian to live our let him be anathema." (The , 431 lives for God as Mary did. AD) l The treasure that is found in the life l An effort to preserve the teaching of the Church that Jesus was both Divine and human, that the two example and message of the little natures were united in His One Person. Virgin of Nazareth.

Miracle-working icon of the Virgin Mary in Sambir, Ukraine

Crowned by Pope Pius XI in 1928

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l January 1 Mary, the Holy Mother of God l March 25 The Annunciation of the Lord (it may be either moved to the day before Palm Sunday should this date be Other Marian Memorials on Holy Week; or to the Monday after the second Sunday of Easter if this date falls on either Friday or Saturday of Holy l February 11: Week or during Easter Week[12]) l May 31 The Visitation of the Blessed Virgin Mary l May 13: Our Lady of Fatima l 9 days after Corpus Christi – The Immaculate Heart of the l October is "rosary month" in the Blessed Virgin Mary Catholic Church, when the faithful are l August 15 The Assumption of the Blessed Virgin Mary l August 22 The Queenship of Mary encouraged to pray the rosary if l September 8 The Nativity of the Blessed Virgin Mary possible. l September 15 Our Lady of Sorrows l October 7 Our Lady of the Rosary l November 21 The Presentation of the Blessed Virgin Mary l December 8 The Immaculate Conception of the Blessed Virgin Mary

The The Process For A Martyr – Description by Saint (d. 430) l Bishop opens inquiry, examines facts, personal l Martyr from the Greek, to witness ( μάρτυς) holiness and any miracles l Results sent to the Metropolitan or for l Become symbols examination l Jesus is archetypal l Consultation with other martyr l Declares person worthy of veneration l The first saints to be l Erection of altar over the saint's tomb or transferring honored remains to a church l Names inserted into the liturgy

l Strictly local, but could be accepted elsewhere

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The Psychology of Religion

l By 4th century Holiness describes – People who had confessed faith the presence of the – Not by dying but by word and life divine and reveals – Natural instinct to honor, especially dead itself in encounters – Honored in the liturgy with the wholly other, – Adding names to the names of martyrs the mysterium tremendum et fascinans: a mystery before which we both tremble and l Given to saints and blessed, tortured - am fascinated with (i.e., both repelled and not martyred (died in peace) attracted) – Edward the (1042 to 1066)

Blessed Pier Giorgio Frassati Halo Born 1901 – Died 1925 – Beatified 1990 l Found in many religions: – An aura or glow of sanctity which l “Like so many saints before him, Blessed Pier was conventionally drawn Giorgio Frassati’s life was a matter of keeping encircling the head. his priorities straight. His goal was to live life to – Appeared in Hellenistic Greece and the fullest, and that meant unswerving devotion , possibly related to the to the source of all life, Jesus Christ.” Zoroastrian hvarena - "glory" or "divine lustre" - which marked the l “His first priority, in every case, was to emulate the spirit of the Beatitudes, to be poor and meek, to mourn his own sins Persian kings and those of the world, to hunger and thirst for justice, to l Represents the light of divine show mercy, to keep his heart pure, and to make peace grace suffusing the soul, which wherever he could.” is perfectly united and in l “threefold apostolic work…first, to give an example of faith harmony with the physical body depicted and virtue in our lives; second, to serve those in need…third, during his lifetime, c. 820 to persuade those we meet every day at work or at play of the truth and beauty of Christ’s Gospel.”

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Blessed Pier Giorgio Frassati (CCC 958) Born 1901 – Died 1925 – Beatified 1990 Our Beloved Departed l “It was most likely from his frequent visits "In full consciousness of this communion of the to the sick, giving them money or medicine whole Mystical Body of Jesus Christ, the or simply his prayer and company, that he contracted polio in the summer of 1925. Church in its pilgrim members, from the very In just five days he descended from vibrant health to earliest days of the Christian religion, has death. But even on his deathbed, he gave instructions to continue his work, especially in the service of the poor. honored with great respect the memory of the He died on July 4, 1925, soon after his twenty-fourth dead; and 'because it is a holy and a birthday. It was not until his funeral that his family realized the extent of his charitable activities: thousands wholesome thought to pray for the dead that of mourners turned out, many of whom were the poor they may be loosed from their sins' she offers and sick whom he had spent his short life serving. It was the poor of who asked their archbishop to open the her suffrages for them." Our prayer for them is cause for Pier Giorgio’s canonization. capable not only of helping them, but also of making their intercession for us effective.

13 Quotes from Saint Catherien of Siena

"You see this gentle loving Word born in a stable while Mary was on a journey, to show you pilgrims how you should be constantly born anew in the stable of self-knowledge, where by grace you will find me born in your soul." Dialogue 157 "You are rewarded not according to your work or your time but according to the measure of your love." Dialogue 165 "Love transforms one into what one loves." Dialogue 60 "Love follows knowledge." Dialogue 1 "One who knows more, loves more." Dialogue 66 "We trust and believe in what we love." Dialogue 8 "There will be love in proportion to faith and faith in proportion to love." Letter T344 "And the eternal Father said, 'And if anyone should ask me what this soul is, I would say: She is another me, made so by the union of love.'" Dialogue 96 "They love their neighbors with the same love with which they love me." Dialogue 60 "The soul cannot live without love. She always wants to love something because love is the stuff she is made of, and through love I created her." Dialogue 51 "[Sin is] loving what God hates, and hating what God loves." Letter T29 "On two feet you must walk my way; on two wings you must fly to heaven." (The eternal Father's words to Catherine regarding love of God and love of neighbor). Raymond of Capua, Life of Catherine of Siena, 121 "Love does not stay idle." Letter T82 [The eternal Father to Catherine:] "And since I in the beginning created man to my own image and likeness, and afterwards too your image on myself by assuming human nature, it is always my endeavor, in so far as you are fit for it, to intensify that likeness between me and you." Raymond of Capua, Life of Catherine of Siena, 111 "The human heart is always drawn by love." Dialogue 26 "The soul is in God and God in the soul, just as the fish is in the sea and the sea in the fish." Dialogue 2 "Do not be satisfied with little things, because God wants great things!" Letter T127 "If you are what you should be, you will set all of ablaze!" Letter T368 "In your nature, eternal Godhead, I shall come to know my nature. And what is my nature, boundless Love? It is fire, because you are nothing but a fire of love. And you have given humankind a share in this nature for by the fire of love you created us." Prayer 12 "I am the Fire and you are the sparks." Letter T170 "Out of darkness is born the light." Letter T211 "The soul, as soon as she comes to know Me, reaches out to love her neighbors." Dialogue 89 "It is the nature of love to love as much as we feel we are loved and to love whatever the one we love loves." Letter T299 "You are asking for something that would be harmful to your salvation if you had it--so by not getting what you've asked, you really are getting what you want." Letter T266

"Selfish love makes us unappreciative and ungrateful because we attribute all we have to our own shrewdness. And what is the evidence? Our ingratitude, shown in the sins we commit every day. Gratitude, on the other hand, is proof that we are attributing to God alone all that we have." Letter T96 "Obedient people never trust in themselves." Letter T201 "Those who see themselves not selfishly but for God, and who see God for God (as he is supreme eternal Goodness and is deserving of our love), when they contemplate God in blazing, consumed love discover the image of the human person in God. And they discover themselves, God's image, in God." Letter T226 "Hope comes from love, because people always trust in those they love." Letter T352 "Ungrateful people are not patient." Letter T337. "Reflect that God requires nothing else of us except that we show our neighbors the love we have for God." Letter T89. "It is because I do not love that I trust in myself rather than in God." Letter T344 "You must follow him along the way of the cross, choosing to be crucified in his way, not yours." Letter T354. "There is nothing we can desire or want that we do not find in God." Letter T360 "I treasure your knowing how to give the world a kick." Letter T360 "Isn't God more ready to forgive than we are to sin? And isn't he our doctor--and we the sick ones?" Letter T178 "God is more ready to pardon that we have been to sin." Letter T343 "Do not presume to choose your own way of serving instead of the one I have made for you." Dialogue 100. "For you, high eternal Father, loved me without being loved by me." Dialogue 108. "Make yourself a channel for all peoples, giving each of them what he needs, according to their disposition and what I, your Creator, give to you." Dialogue 109. "You, God, made yourself lowly and small to make us great!" Dialogue 134. "I acknowledge and do not deny that you love me before I existed, and that you love me unspeakably much, as one gone mad over your creature." Dialogue 167. "You, eternal Trinity, are a deep sea. The more I enter you, the more I discover, and the more I discover, the more I seek you." Dialogue 167. "For by the light of understanding within your light I have tasted and seen your depth, eternal Trinity, and the beauty of your creation." Dialogue 167. "You, eternal Trinity, are the craftsman; and I your handiwork have come to know that you are in love with the beauty of what you have made, since you made of me a new creation in the blood of your Son." Dialogue 167. "O abyss! O eternal Godhead! O deep sea! What more could you have given me than the gift of your very self?" Dialogue 167. "You are a fire always burning but never consuming; you are a fire consuming in your heat all the soul's selfish love; you are a fire lifting all chill and giving light." Dialogue 167. "Holy Spirit, come into my heart, and in your power draw it to you." Prayer 6 "It is only through shadows that one comes to know the light." Prayer 24 "To the servant of God every place is the right place, and every time is the right time." Letter T328 "Is God not more ready to forgive than we are to sin?" Letter T178 "He will provide the way and the means, such as you could never have imagined. Leave it all to Him, let go of yourself, lose yourself on the Cross, and you will find yourself entirely." Letter T316

Pier Giorgio Frassati: Zealous for God’s World by Br. R. F. King, O.P. Siena Scribe – Fall 1999 (http://www.siena.org)

Like so many saints before him, Blessed Pier Giorgio Frassati’s life was a matter of keeping his priorities straight. His goal was to live life to the fullest, and that meant unswerving devotion to the source of all life, Jesus Christ.

Without understanding his priorities, his life seems a mass of contradictions. Here is a man who loved ski vacations to the Alps, the arts, poetry and opera, and international traveling, all of which he tasted fully thanks to his father’s journalistic and later diplomatic career. Yet at every opportunity he gave to the poor, even so far as giving away his train fare so that he had to return home on foot. He visited the aged and sick, giving his strength as well as his possessions to help them. He could easily have followed his father into political journalism or politics itself, but he preferred to study engineering and mineralogy so that he could, in his own words, ‘serve Christ better among the miners.’ His desire was to work among fellow workers, yet he never ceased to be politically active. He attended rallies, aided a Catholic political party, and organized his fellow students and workers. He attended daily mass and spent entire nights on his knees before the , and held the greatest esteem for priests and religious—especially the Dominican reformer —but he knew that God’s call for him was to the secular world of students and workers, families and governments. He kept his eyes on the promise of heaven, but he found God most immediately in the world around him.

He was born in Turin, Italy, in 1901 and grew up during one of the most violent wars the world has ever known. He watched with dismay the rise of the Fascist party in his country after . He observed firsthand the wretched poverty, not only of Italy but also of where his father was made ambassador. Because of his participation in political and religious demonstrations, Pier Giorgio was beaten and imprisoned. Because of his and his father’s involvement in religious and political organizations, their home was raided by Fascists. But amid this jumble of adversity and activity, he found peace and joy.

His first priority, in every case, was to emulate the spirit of the Beatitudes (Matthew 5:3-12), to be poor and meek, to mourn his own sins and those of the world, to hunger and thirst for justice, to show mercy, to keep his heart pure, and to make peace wherever he could. He did not attempt to draw attention to himself, but his quiet persistence at helping the poor, at promoting peace through justice, and at encouraging his fellow students to greater devotion to God left its mark. When anti-clerical activists attacked priests and religious, he defended them with his own body. If asked to speak, he would note that the basis of all true social reform was the supernatural charity which is a gift from God. Prayer and the sacraments formed the foundation for the threefold apostolic work which he saw as the calling of laypeople: first, to give an example of faith and virtue in our lives; second, to serve those in need, especially the poor, the grieving and the suffering; and third, to persuade those we meet every day at work or at play of the truth and beauty of Christ’s Gospel. He encouraged his listeners, ‘It is not those who suffer violence that should fear, but those who practice it. When God is with us, we do not need to be afraid.’

He kept most of his actions small and inconspicuous. He would give his money or time here one day, there another. He would work to keep organizations like the Catholic Worker or the Federation of Italian Catholic University Students running. He would pray both inside and outside the church building. But most of all, he devoted his whole energy to living each moment. When he worked, he put his whole energy into the work. When he played, again he threw himself into it with delight, discovering God’s glory in the mines as well as in the mountains, in his schoolbooks and in the streets. His brand of heroic virtue was the everyday sort of getting up each morning and holding nothing back, but giving each moment and each action totally to the service of God and neighbor.

It was most likely from his frequent visits to the sick, giving them money or medicine or simply his prayer and company, that he contracted polio in the summer of 1925. In just five days he descended from vibrant health to death. But even on his deathbed, he gave instructions to continue his work, especially in the service of the poor. He died on July 4, 1925, soon after his twenty-fourth birthday. It was not until his funeral that his family realized the extent of his charitable activities: thousands of mourners turned out, many of whom were the poor and sick whom he had spent his short life serving. It was the poor of Turin who asked their archbishop to open the cause for Pier Giorgio’s canonization. In 1990, Pope John Paul II beatified him.

As far as I know, Pier Giorgio never worked a miracle during his lifetime. He never founded a or started a new reform movement. But he had his priorities straight. He said, ‘In this trying time that our country is going through, we Catholics and especially we students have a serious duty to fulfill: our self-formation.’ These words ring true for laypeople in this country today. God calls each of us who have been baptized to a continual preparation to serve him so that when he gives us the opportunity we are ready. Pier Giorgio lived his life on this model. He simply set Jesus Christ as his first priority, and sought him in every situation, in every person, in every task set before him. And it was there, in the everyday business of life, that he found his God and the fullness of life.

Pier Giorgio Frassati Born 1901 – Died 1925 – Beatified 1990 PONTIFICAL COUNCIL FOR INTERRELIGIOUS DIALOGUE

CHRISTIAN WITNESS IN A MULTI-RELIGIOUS WORLD: RECOMMENDATIONS FOR CONDUCT

PREAMBLE

Mission belongs to the very being of the church. Proclaiming the word of God and witnessing to the world is essential for every Christian. At the same time, it is necessary to do so according to gospel principles, with full respect and love for all human beings.

Aware of the tensions between people and communities of different religious convictions and the varied interpretations of Christian witness, the Pontifical Council for Interreligious Dialogue (PCID), the World Council of Churches (WCC) and, at the invitation of the WCC, the World Evangelical Alliance (WEA), met during a period of 5 years to reflect and produce this document to serve as a set of recommendations for conduct on Christian witness around the world. This document does not intend to be a theological statement on mission but to address practical issues associated with Christian witness in a multi-religious world.

The purpose of this document is to encourage churches, church councils and mission agencies to reflect on their current practices and to use the recommendations in this document to prepare, where appropriate, their own guidelines for their witness and mission among those of different religions and among those who do not profess any particular religion. It is hoped that Christians across the world will study this document in the light of their own practices in witnessing to their faith in Christ, both by word and deed.

A BASIS FOR CHRISTIAN WITNESS

1. For Christians it is a privilege and joy to give an accounting for the hope that is within them and to do so with gentleness and respect (cf. 1 Peter 3:15).

2 Jesus Christ is the supreme witness (cf. John 18:37). Christian witness is always a sharing in his witness, which takes the form of proclamation of the kingdom, service to neighbour and the total gift of self even if that act of giving leads to the cross. Just as the Father sent the Son in the power of the Holy Spirit, so believers are sent in mission to witness in word and action to the love of the triune God.

3 The example and teaching of Jesus Christ and of the early church must be the guides for Christian mission. For two millennia Christians have sought to follow Christ’s way by sharing the good news of God’s kingdom (cf. Luke 4:16-20).

4 Christian witness in a pluralistic world includes engaging in dialogue with people of different religions and cultures (cf. Acts 17:22-28).

5 In some contexts, living and proclaiming the gospel is difficult, hindered or even prohibited, yet Christians are commissioned by Christ to continue faithfully in solidarity with one another in their witness to him (cf. Matthew 28:19-20; Mark 16:14-18; Luke 24:44-48; John 20:21; Acts 1:8). 6 If Christians engage in inappropriate methods of exercising mission by resorting to deception and coercive means, they betray the gospel and may cause suffering to others. Such departures call for repentance and remind us of our need for God’s continuing grace (cf. Romans 3:23).

7 Christians affirm that while it is their responsibility to witness to Christ, conversion is ultimately the work of the Holy Spirit (cf. John 16:7-9; Acts 10:44-47). They recognize that the Spirit blows where the Spirit wills in ways over which no human being has control (cf. John 3:8).

PRINCIPLES

Christians are called to adhere to the following principles as they seek to fulfil Christ’s commission in an appropriate manner, particularly within interreligious contexts.

1. Acting in God’s love. Christians believe that God is the source of all love and, accordingly, in their witness they are called to live lives of love and to love their neighbour as themselves (cf. Matthew 22:34-40; John 14:15).

2. Imitating Jesus Christ. In all aspects of life, and especially in their witness, Christians are called to follow the example and teachings of Jesus Christ, sharing his love, giving glory and honour to God the Father in the power of the Holy Spirit (cf. John 20:21-23).

3. Christian virtues. Christians are called to conduct themselves with integrity, charity, compassion and humility, and to overcome all arrogance, condescension and disparagement (cf. Galatians 5:22).

4. Acts of service and justice. Christians are called to act justly and to love tenderly (cf. 6:8). They are further called to serve others and in so doing to recognize Christ in the least of their sisters and brothers (cf. Matthew 25:45). Acts of service, such as providing education, health care, relief services and acts of justice and advocacy are an integral part of witnessing to the gospel. The exploitation of situations of poverty and need has no place in Christian outreach. Christians should denounce and refrain from offering all forms of allurements, including financial incentives and rewards, in their acts of service.

5. Discernment in ministries of healing. As an integral part of their witness to the gospel, Christians exercise ministries of healing. They are called to exercise discernment as they carry out these ministries, fully respecting human dignity and ensuring that the vulnerability of people and their need for healing are not exploited.

6. Rejection of violence. Christians are called to reject all forms of violence, even psychological or social, including the abuse of power in their witness. They also reject violence, unjust discrimination or repression by any religious or secular authority, including the violation or destruction of places of worship, sacred symbols or texts.

7. Freedom of religion and belief. Religious freedom including the right to publicly profess, practice, propagate and change one’s religion flows from the very dignity of the human person which is grounded in the creation of all human beings in the image and likeness of God (cf. Genesis 1:26). Thus, all human beings have equal rights and responsibilities. Where any religion is instrumentalized for political ends, or where religious persecution occurs, Christians are called to engage in a prophetic witness denouncing such actions. 8. Mutual respect and solidarity. Christians are called to commit themselves to work with all people in mutual respect, promoting together justice, peace and the common good. Interreligious cooperation is an essential dimension of such commitment.

9. Respect for all people. Christians recognize that the gospel both challenges and enriches cultures. Even when the gospel challenges certain aspects of cultures, Christians are called to respect all people. Christians are also called to discern elements in their own cultures that are challenged by the gospel.

10. Renouncing false witness. Christians are to speak sincerely and respectfully; they are to listen in order to learn about and understand others’ beliefs and practices, and are encouraged to acknowledge and appreciate what is true and good in them. Any comment or critical approach should be made in a spirit of mutual respect, making sure not to bear false witness concerning other religions.

11. Ensuring personal discernment. Christians are to acknowledge that changing one’s religion is a decisive step that must be accompanied by sufficient time for adequate reflection and preparation, through a process ensuring full personal freedom.

12. Building interreligious relationships. Christians should continue to build relationships of respect and trust with people of different religions so as to facilitate deeper mutual understanding, reconciliation and cooperation for the common good.

RECOMMENDATIONS

The Third Consultation organized by the World Council of Churches and the PCID of the Holy See in with the WEA and with participation from the largest Christian families of faith (Catholic, Orthodox, Protestant, Evangelical and Pentecostal), having acted in a spirit of ecumenical cooperation to prepare this document for consideration by churches, national and regional confessional bodies and mission organizations, and especially those working in interreligious contexts, recommends that these bodies:

1. study the issues set out in this document and where appropriate formulate guidelines for conduct regarding Christian witness applicable to their particular contexts. Where possible this should be done ecumenically, and in consultation with representatives of other religions.

2. build relationships of respect and trust with people of all religions, in particular at institutional levels between churches and other religious communities, engaging in on-going interreligious dialogue as part of their Christian commitment. In certain contexts, where years of tension and conflict have created deep suspicions and breaches of trust between and among communities, interreligious dialogue can provide new opportunities for resolving conflicts, restoring justice, healing of memories, reconciliation and peace-building.

3. encourage Christians to strengthen their own religious identity and faith while deepening their knowledge and understanding of different religions, and to do so also taking into account the perspectives of the adherents of those religions. Christians should avoid misrepresenting the beliefs and practices of people of different religions. 4. cooperate with other religious communities engaging in interreligious advocacy towards justice and the common good and, wherever possible, standing together in solidarity with people who are in situations of conflict.

5. call on their governments to ensure that freedom of religion is properly and comprehensively respected, recognizing that in many countries religious institutions and persons are inhibited from exercising their mission.

6. pray for their neighbours and their well-being, recognizing that prayer is integral to who we are and what we do, as well as to Christ’s mission.

APPENDIX: Background to the document

1. In today’s world there is increasing collaboration among Christians and between Christians and followers of different religions. The Pontifical Council for Interreligious Dialogue (PCID) of the Holy See and the World Council of Churches’ Programme on Interreligious Dialogue and Co-operation (WCC-IRDC) have a history of such collaboration. Examples of themes on which the PCID/IRDC have collaborated in the past are: Interreligious Marriage (1994-1997), Interreligious Prayer (1997-1998) and African Religiosity (2000-2004). This document is a result of their work together.

2. There are increasing interreligious tensions in the world today, including violence and the loss of human life. Politics, economics and other factors play a role in these tensions. Christians too are sometimes involved in these conflicts, whether voluntarily or involuntarily, either as those who are persecuted or as those participating in violence. In response to this the PCID and IRDC decided to address the issues involved in a joint process towards producing shared recommendations for conduct on Christian witness. The WCC-IRDC invited the World Evangelical Alliance (WEA) to participate in this process, and they have gladly done so.

3. Initially two consultations were held: the first, in Lariano, Italy, from 12 to 18 May 2006, was entitled “Assessing the Reality” where representatives of different religions shared their views and experiences on the question of conversion. A statement from the consultation reads in part: “We affirm that, while everyone has a right to invite others to an understanding of their faith, it should not be exercised by violating others’ rights and religious sensibilities. Freedom of religion enjoins upon all of us the equally non-negotiable responsibility to respect faiths other than our own, and never to denigrate, vilify or misrepresent them for the purpose of affirming superiority of our faith.”

4. The second, an inter-Christian consultation, was held in Toulouse, , from 8 to 12 August 2007, to reflect on these same issues. Questions on Family and Community, Respect for Others,Economy, Marketing and Competition, and Violence and Politics were thoroughly discussed. The pastoral and missionary issues around these topics became the background for theological reflection and for the principles developed in this document. Each issue is important in its own right and deserves more attention that can be given in these recommendations.

5. The participants of the third (inter-Christian) consultation met in Bangkok, Thailand, from 25 to 28 January 2011 and finalized this document.

http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20111110_testimonianza-cristiana_en.html RITE OF ACCEPTANCE & WELCOME @ Mass Feb. 10, 2019: For 11:30 am and 5:30 pm Masses with the RCIA Gathering Hymn Greeting & Sign of the Cross No Penitential Act 1. NON-BAPTIZED : We welcome those who seek baptism and I ask you: What do you ask of God's Church? Candidates: Faith.

Pastor: What does it give you? Candidates: Eternal Life.

Pastor: This is eternal life: to know the one true God and Jesus Christ, whom he has sent. Christ has been raised from the dead. If then you wish to become his disciples, be guided by his truth. Make the mind of Christ Jesus you own. Is each one of you ready to open your mind and heart to the Gospel? Candidates: I am. The Pastor says once and sign them each in silence: Receive the cross on your forehead. It is Christ himself who now strengthens you with this sign of his love. Learn to know him and follow him. The Pastor makes the sign of the cross over all the candidates, saying: I sign you with the sign of eternal life in the name of the Father, and of the Son, + and of the Holy Spirit. Candidates Amen.

!7 2. BAPTIZED NON-CATHOLICS

Priest : We welcome the who seek reception into the Roman Catholic Church and I ask you: What do you ask of God's Church? Candidates: Full Communion

Pastor: What does it give you? Candidates Sharing in the Lord’s banquet of life Pastor: You have already been sealed with the cross of Jesus. Resolve to seek his truth more deeply. Set your feet firmly on his path to follow him daily more closely. Are you ready, with the help of God, to deepen your life in Christ? Candidates: I am.

3. CATHOLICS WANTING Priest or : We welcome those Catholics seeking to complete the sacraments of initiation and so I ask: What do you ask of God's Church? Candidates: Confirmation Pastor: What does it give you?

Candidates The Spirit’s Gifts for service in the Community

Pastor: You are already full members of his Church, deepen daily your prayer that you may heed the Spirit. Set your feet firmly on his path to follow him daily more closely in service.

Are you ready, with the help of God, to deepen your life in Christ? Candidates: I am.

!8 The Pastor addresses the sponsors: Sponsors, you have presented these candidates; are you, ready to help these candidates find and follow Christ? Sponsors We are. To the community of St. Dominic's Parish: are you ready to support and encourage these candidates to follow Christ? Congregation We are. The Pastor invites the sponsors to make the sign of the cross on the other senses: Each of us is called to take up the cross of Christ, but in a special way we say to the candidates: Receive the sign of the cross on your ears, that you may hear the voice of the Lord. (The sponsor makes the sign of the cross on their ears.) Receive the sign of the cross on your eyes, that you may see the glory of God. (The sponsor makes the sign of the cross on their eyes.) Receive the sign of the cross on your lips, that you may respond to the word of God. (The sponsor makes the sign of the cross on their lips.) Receive the sign of the cross over your heart, that Christ may dwell there by faith. (The sponsor makes the sign of the cross over their hearts.) Receive the sign of the cross on your shoulders, that you may bear the gentle yoke of Christ. (The sponsor makes the sign of the cross on their shoulders.) Receive the sign of the cross on your hands, that Christ may be known in the work, that you do. (The sponsor makes the sign of the cross on the palms of their hands.) Receive the sign of the cross on your feet, that you may walk in the way of Christ. (The sponsor makes the sign of the cross on or over their feet.)

!9 Preview of Mass Readings for Sunday, Feb. 10th 2019 5th Sunday in Ordinary Time 6: 1-2A, 3-8 In the year King Uzziah died, I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple. Seraphim were stationed above. They cried one to the other, "Holy, holy, holy is the LORD of hosts! All the earth is filled with his glory!" At the sound of that cry, the frame of the door shook and the house was filled with smoke. Then I said, "Woe is me, I am doomed! For I am a man of unclean lips, living among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!" Then one of the seraphim flew to me, holding an ember that he had taken with tongs from the altar. He touched my mouth with it, and said, "See, now that this has touched your lips, your wickedness is removed, your sin purged." Then I heard the voice of the Lord saying, "Whom shall I send? Who will go for us?" "Here I am," I said; "send me!” Psalm 138: 1-5, 7-8 R. (1c) In the sight of the angels I will sing your praises, Lord. I will give thanks to you, O LORD, with all my heart, for you have heard the words of my mouth; in the presence of the angels I will sing your praise; I will worship at your holy temple and give thanks to your name. Because of your kindness and your truth; for you have made great above all things your name and your promise. When I called, you answered me; you built up strength within me. All the kings of the earth shall give thanks to you, O LORD, when they hear the words of your mouth; and they shall sing of the ways of the LORD: "Great is the glory of the LORD." Your right hand saves me. The LORD will complete what he has done for me; your kindness, O LORD, endures forever; forsake not the work of your hands. 1 Corinthians 15: 3-8, 11 Brothers and sisters, I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures; that he was buried; that he was raised on the third day in accordance with the Scriptures; that he appeared to Cephas, then to the Twelve. After that, he appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep. After that he appeared to James, then to all the apostles. Last of all, as to one abnormally born, he appeared to me. Therefore, whether it be I or they, so we preach and so you believed.

Luke 5: 1-11 While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. After he had finished speaking, he said to Simon, "Put out into deep water and lower your nets for a catch." Simon said in reply, "Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets." When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that the boats were in danger of sinking. When Simon Peter saw this, he fell at the knees of Jesus and said, "Depart from me, Lord, for I am a sinful man." For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, "Do not be afraid; from now on you will be catching men." When they brought their boats to the shore, they left everything and followed him.