Category Archives: diocese of baker

(Full Text) Pope Benedict XVI Lenten Message — You Were Buried with Him in Baptism, in Which You Were Also Raised with Him

“Dear Brothers and Sisters, through the personal encounter with our Redeemer and through fasting, almsgiving and prayer, the journey of conversion towards Easter leads us to rediscover our Baptism…”

Ananias Baptizes Paul

Pope Benedict XVI Lenten Message — You Were Buried with Him in Baptism, in Which You Were Also Raised with Him

1. This very life was already bestowed upon us on the day of our Baptism, when we “become sharers in Christ’s death and Resurrection”, and there began for us “the joyful and exulting adventure of his disciples” (Homily on the Feast of the Baptism of the Lord, 10 January, 2010). In his Letters, St. Paul repeatedly insists on the singular communion with the Son of God that this washing brings about. The fact that, in most cases, Baptism is received in infancy highlights how it is a gift of God: no one earns eternal life through their own efforts. The mercy of God, which cancels sin and, at the same time, allows us to experience in our lives “the mind of Christ Jesus” (Phil 2: 5), is given to men and women freely. The Apostle to the Gentiles, in the Letter to the Philippians, expresses the meaning of the transformation that takes place through participation in the death and resurrection of Christ, pointing to its goal: that “I may come to know him and the power of his resurrection, and partake of his sufferings by being molded to the pattern of his death, striving towards the goal of resurrection from the dead” (Phil 3: 10-11). Hence, Baptism is not a rite from the past, but the encounter with Christ, which informs the entire existence of the baptized, imparting divine life and calling for sincere conversion; initiated and supported by Grace, it permits the baptized to reach the adult stature of Christ.

particular connection binds Baptism to Lent as the favorable time to experience this saving Grace. The Fathers of the Second Vatican Council exhorted all of the Church’s Pastors to make greater use “of the baptismal features proper to the Lenten liturgy” (Constitution on the Sacred Liturgy Sacrosanctum concilium, n. 109). In fact, the Church has always associated the Easter Vigil with the celebration of Baptism: this Sacrament realizes the great mystery in which man dies to sin, is made a sharer in the new life of the Risen Christ and receives the same Spirit of God who raised Jesus from the dead (cf. Rm 8: 11). This free gift must always be rekindled in each one of us, and Lent offers us a path like that of the catechumenate, which, for the Christians of the early Church, just as for catechumens today, is an irreplaceable school of faith and Christian life. Truly, they live their Baptism as an act that shapes their entire existence.

2. In order to undertake more seriously our journey towards Easter and prepare ourselves to celebrate the Resurrection of the Lord – the most joyous and solemn feast of the entire liturgical year – what could be more appropriate than allowing ourselves to be guided by the Word of God? For this reason, the Church, in the Gospel texts of the Sundays of Lent, leads us to a particularly intense encounter with the Lord, calling us to retrace the steps of Christian initiation: for catechumens, in preparation for receiving the Sacrament of rebirth; for the baptized, in light of the new and decisive steps to be taken in the sequela Christi and a fuller giving of oneself to him.

The First Sunday of the Lenten journey reveals our condition as human beings here on earth. The victorious battle against temptation, the starting point of Jesus’ mission, is an invitation to become aware of our own fragility in order to accept the Grace that frees from sin and infuses new strength in Christ – the way, the truth and the life (cf. Ordo Initiationis Christianae Adultorum, n. 25). It is a powerful reminder that Christian faith implies, following the example of Jesus and in union with him, a battle “against the ruling forces who are masters of the darkness in this world” (Eph 6: 12), in which the devil is at work and never tires – even today – of tempting whoever wishes to draw close to the Lord: Christ emerges victorious to open also our hearts to hope and guide us in overcoming the seductions of evil.

The Gospel of the Transfiguration of the Lord puts before our eyes the glory of Christ, which anticipates the resurrection and announces the divinization of man. The Christian community becomes aware that Jesus leads it, like the Apostles Peter, James and John “up a high mountain by themselves” (Mt 17: 1), to receive once again in Christ, as sons and daughters in the Son, the gift of the Grace of God: “This is my Son, the Beloved; he enjoys my favor. Listen to him” (Mt 17: 5). It is the invitation to take a distance from the noisiness of everyday life in order to immerse oneself in God’s presence. He desires to hand down to us, each day, a Word that penetrates the depths of our spirit, where we discern good from evil (cf. Heb 4:12), reinforcing our will to follow the Lord.

The question that Jesus puts to the Samaritan woman: “Give me a drink” (Jn 4: 7), is presented to us in the liturgy of the third Sunday; it expresses the passion of God for every man and woman, and wishes to awaken in our hearts the desire for the gift of “a spring of water within, welling up for eternal life” (Jn 4: 14): this is the gift of the Holy Spirit, who transforms Christians into “true worshipers,” capable of praying to the Father “in spirit and truth” (Jn 4: 23). Only this water can extinguish our thirst for goodness, truth and beauty! Only this water, given to us by the Son, can irrigate the deserts of our restless and unsatisfied soul, until it “finds rest in God”, as per the famous words of St. Augustine.

The Sunday of the man born blind presents Christ as the light of the world. The Gospel confronts each one of us with the question: “Do you believe in the Son of man?” “Lord, I believe!” (Jn 9: 35. 38), the man born blind joyfully exclaims, giving voice to all believers. The miracle of this healing is a sign that Christ wants not only to give us sight, but also open our interior vision, so that our faith may become ever deeper and we may recognize him as our only Savior. He illuminates all that is dark in life and leads men and women to live as “children of the light”.

On the fifth Sunday, when the resurrection of Lazarus is proclaimed, we are faced with the ultimate mystery of our existence: “I am the resurrection and the life… Do you believe this?” (Jn 11: 25-26). For the Christian community, it is the moment to place with sincerity – together with Martha – all of our hopes in Jesus of Nazareth: “Yes, Lord, I believe that you are the Christ, the Son of God, the one who was to come into this world” (Jn 11: 27). Communion with Christ in this life prepares us to overcome the barrier of death, so that we may live eternally with him. Faith in the resurrection of the dead and hope in eternal life open our eyes to the ultimate meaning of our existence: God created men and women for resurrection and life, and this truth gives an authentic and definitive meaning to human history, to the personal and social lives of men and women, to culture, politics and the economy. Without the light of faith, the entire universe finishes shut within a tomb devoid of any future, any hope.

The Lenten journey finds its fulfillment in the Paschal Triduum, especially in the Great Vigil of the Holy Night: renewing our baptismal promises, we reaffirm that Christ is the Lord of our life, that life which God bestowed upon us when we were reborn of “water and Holy Spirit”, and we profess again our firm commitment to respond to the action of the Grace in order to be his disciples.

3. By immersing ourselves into the death and resurrection of Christ through the Sacrament of Baptism, we are moved to free our hearts every day from the burden of material things, from a self-centered relationship with the “world” that impoverishes us and prevents us from being available and open to God and our neighbor. In Christ, God revealed himself as Love (cf. 1Jn 4: 7-10). The Cross of Christ, the “word of the Cross”, manifests God’s saving power (cf. 1Cor 1: 18), that is given to raise men and women anew and bring them salvation: it is love in its most extreme form (cf. Encyclical Deus caritas est, n. 12). Through the traditional practices of fasting, almsgiving and prayer, which are an expression of our commitment to conversion, Lent teaches us how to live the love of Christ in an ever more radical way.Fasting, which can have various motivations, takes on a profoundly religious significance for the Christian: by rendering our table poorer, we learn to overcome selfishness in order to live in the logic of gift and love; by bearing some form of deprivation – and not just what is in excess – we learn to look away from our “ego”, to discover Someone close to us and to recognize God in the face of so many brothers and sisters. For Christians, fasting, far from being depressing, opens us ever more to God and to the needs of others, thus allowing love of God to become also love of our neighbor (cf. Mk 12: 31).

In our journey, we are often faced with the temptation of accumulating and love of money that undermine God’s primacy in our lives. The greed of possession leads to violence, exploitation and death; for this, the Church, especially during the Lenten period, reminds us to practice almsgiving – which is the capacity to share. The idolatry of goods, on the other hand, not only causes us to drift away from others, but divests man, making him unhappy, deceiving him, deluding him without fulfilling its promises, since it puts materialistic goods in the place of God, the only source of life. How can we understand God’s paternal goodness, if our heart is full of egoism and our own projects, deceiving us that our future is guaranteed? The temptation is to think, just like the rich man in the parable: “My soul, you have plenty of good things laid by for many years to come…”. We are all aware of the Lord’s judgment: “Fool! This very night the demand will be made for your soul…” (Lk 12: 19-20). The practice of almsgiving is a reminder of God’s primacy and turns our attention towards others, so that we may rediscover how good our Father is, and receive his mercy.

During the entire Lenten period, the Church offers us God’s Word with particular abundance. By meditating and internalizing the Word in order to live it every day, we learn a precious and irreplaceable form of prayer; by attentively listening to God, who continues to speak to our hearts, we nourish the itinerary of faith initiated on the day of our Baptism. Prayer also allows us to gain a new concept of time: without the perspective of eternity and transcendence, in fact, time simply directs our steps towards a horizon without a future. Instead, when we pray, we find time for God, to understand that his “words will not pass away” (cf. Mk 13: 31), to enter into that intimate communion with Him “that no one shall take from you” (Jn 16: 22), opening us to the hope that does not disappoint, eternal life.

In synthesis, the Lenten journey, in which we are invited to contemplate the Mystery of the Cross, is meant to reproduce within us “the pattern of his death” (Ph 3: 10), so as to effect a deep conversion in our lives; that we may be transformed by the action of the Holy Spirit, like St. Paul on the road to Damascus; that we may firmly orient our existence according to the will of God; that we may be freed of our egoism, overcoming the instinct to dominate others and opening us to the love of Christ. The Lenten period is a favorable time to recognize our weakness and to accept, through a sincere inventory of our life, the renewing Grace of the Sacrament of Penance, and walk resolutely towards Christ.

Dear Brothers and Sisters, through the personal encounter with our Redeemer and through fasting, almsgiving and prayer, the journey of conversion towards Easter leads us to rediscover our Baptism. This Lent, let us renew our acceptance of the Grace that God bestowed upon us at that moment, so that it may illuminate and guide all of our actions. What the Sacrament signifies and realizes, we are called to experience every day by following Christ in an ever more generous and authentic manner. In this our itinerary, let us entrust ourselves to the Virgin Mary, who generated the Word of God in faith and in the flesh, so that we may immerse ourselves – just as she did – in the death and resurrection of her Son Jesus, and possess eternal life.

From the Vatican, 4 November, 2010

BENEDICTUS PP. XVI

© Copyright 2011 – Libreria Editrice Vaticana

That the desert of our souls might bloom — Forty Hours: An Appeal – Vultus Christi

“Do this and the delay of mercy will be prolonged, allowing a greater multitude to lift their eyes to the Lamb, and be saved…”

EDITOR NOTE: There will be nothing written, spoken, or viewed over the internet this day that compares in importance to this timely and much needed message…

Forty Hours: An Appeal

 

Unrest and Rumours of War

At the risk of sounding alarmist and apocalyptic, I am compelled to make this appeal. The distressing events in Egypt are but one manifestation of a tension that seems to be growing all over the globe. Many souls have a presentiment of impending horrors: civil unrest, attacks upon the Church, violence, spiritual darkness, natural disasters, and wars spinning out of control.

Our Lord Waits to Show Us Mercy

In the face of such threats, Bishops and Priest charged with the care of souls need to enthrone the Most Blessed Sacrament, open wide the doors of their cathedrals and parish churches, and summon the faithful to adore and make humble supplication in the radiance of Our Lord’s Eucharistic Face. Do this, and the faithful will come. Do this, and the impending tribulations will be mitigated. Do this and the delay of mercy will be prolonged, allowing a greater multitude to lift their eyes to the Lamb, and be saved.

Before the Throne of the Eucharistic King

Are not these few weeks before Lent the most suitable time to organize the Sacred Forty Hours Devotion in cathedrals and churches everywhere? To delay under the pretexts that it is too difficult to plan, or that the faithful will not come, or that it will raise issues of security is to shut one’s ears and eyes to the signs of the times. Invite the faithful to kneel before the throne of the Eucharistic King; His Heart will be touched, and He will show His mercy and His power to the world.

Please continue on to the full article: Forty Hours: An Appeal – Vultus Christi.

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JCRL March For Life: Sunday, January 16, 1:00pm – 3:00pm



Time
Sunday, January 16 · 1:00pm – 3:00pm

Location In front of the Josephine County Courthouse

6th and B Streets
Grants Pass, OR

Created By


 

More Info
Please join us for the annual March for Life in Grants Pass, Oregon.

Date: Sunday, Jan. 16, 2011
Place: Meet at Jo. Co. Courthouse 6th and B Sts
Time: 1pm March to begin at 1:30 pm to Riverside Park Rally,
…Refreshments at the Park. Music provided by the Emmons Sisters
(If you can’t walk, please join us at the park at 2:15 PM.)

Renew your commitment to help those who have no voice — the 4000 innocent babies who are killed each day in America by abortion!

Please invite your family, friends and church members to join us as we prayerfully witness and affirm the value of all of God’s children. Your witness and prayers will help save mothers and babies from the horror of abortion and provide comfort to those who regret their abortions or who have been involved in abortion.

We regard this as an extension of our regular worship on the Lord’s Day.

Contact Myrna Shaneyfelt 541-479-9827 or Steve Raycraft 541-621-2538 for more information.
http://www.jcrighttolife.blogspot.com/

http://www.facebook.com/pages/Josephine-County-Right-to-Life/237633951654

Please continue to pray to end the tragedy of abortion.

Communion in the Hand? — A website with answers…

CREDIT: REUTERS/Stefano Rellandini

EDITOR NOTE: The Orate Frates is delighted to preview and support a new website dedicated to promoting reception of Holy Communion according to the norms of the church, and in union with the will of the holy father, Pope Benedict XVI.  In the following article you will find explanations and answers to the question of whether or not one should receive Our Lord in the Eucharist by hand or tongue?, from priest or extraordinary minister?, standing or kneeling?… I encourage all to pass this information and new site on to all you know…. JME

Extraordinary Ministers

“Extraordinary ministers” are to be employed only in extraordinary circumstances

For close to two thousand years a multitude of Church apologists believed that only those fortunate few who were ordained had the right to touch the Body of Christ. Roughly eleven centuries ago the practice of communion-in-the-hand was forbidden, and for a thousand years the Real Presence was received exclusively on the tongue.

"Very Extraordinary" Eucharistic Ministers...

In the 1960’s the Catholic Church in Belgium and Holland accepted the Protestant idea that anyone could touch communion. These early adopters of communion-in-the-hand failed to realize that Protestants had nothing to lose: only those ordained in the Catholic Church are capable of turning bread and wine into the Body and Blood of Our Savior – transubstantiation.

Protestants don’t believe in the Real Presence and have nothing to lose by touching “communion.” It is merely bread and wine. On the other hand, Catholics have everything to lose by treating the Real Presence carelessly or irreverently. Roman Catholicism is the cradle of the Holy Eucharist, a gift from Jesus Christ Himself at the Last Supper – an incalculable treasure available to all those who believe in and adore the Real Presence, which is God Himself.

From Belgium and Holland the practice of laypeople receiving communion-in-the-hand soon spread to other countries. Desiring not to correct a bishop of the Church, Pope Paul VI concurred and – in 1969 – issued Memoriale Domini, allowing communion-in-the-hand under specific circumstances.

By 1977 the practice of communion-in-the-hand in the U.S. was successfully sponsored by then-Archbishop Joseph Bernardin, president of the National Conference of Catholic Bishops. By then Rome had introduced and allowed “extraordinary ministers,” laypeople who could distribute Holy Communion under “extraordinary” limited circumstances. The document authorizing the introduction of extraordinary ministers of the Eucharist is an Instruction of the Sacred Congregation for Divine Worship, issued on January 29, 1973, entitled Immensae caritatis. It authorizes the use of extraordinary ministers in “case of genuine necessity.”

What are those circumstances of genuine necessity? They are listed as whenever…

  • there is no priest, deacon, or acolyte;
  • these are prevented from administering Holy Communion because of another pastoral ministry or because of ill health or advanced age;
  • the number of the faithful requesting Holy Communion is such that the celebration of Mass or the distribution of the Eucharist outside Mass would be unduly prolonged.
  • The Instruction stipulates that:

    Since these faculties are granted only for the spiritual good of the faithful and for cases of genuine necessity priests are to remember that they are not thereby excused from the task of distributing the Eucharist to the faithful who legitimately request it, and especially from taking and giving it to the sick.

    The problem is the wording in Immensae caritatis – “unduly prolonged,” which could be 5 minutes or 55 minutes, and is completely arbitrary. Latching onto this excuse, some clergy flooded churches worldwide with volunteer extraordinary ministers. To shield the error, “extraordinary minister” was eventually dropped in favor of the more acceptable term “eucharistic minister.”

    Yet even this euphemism cannot hide the simple fact that the practice is reserved for “extraordinary circumstances,” and not for everyday usage. Thus the abuse of communion-in-the-hand was mirrored by laypeople who – in the vast majority of cases – should never be allowed to touch the Real Presence for the simple reason that circumstances seldom demand it. Their hands, simply put, are not ordained.

    Receive Holy Communion reverently on your tongue and, if possible, kneeling.  Never accept Holy Communion in your hand. No priest in the world has the right to deny communion on the tongue.

    Avoid receiving Holy Communion from “extraordinary ministers” except, possibly, in extraordinary times – which seldom occur. If necessary, switch lines. The example you set will encourage more and more people to reject this unfortunate Indult.

    If you agree that communion-in-the-hand is a grave error, please tell the world!
    Forward the www.communion-in-the-hand.org link to everyone you know.
    Post it everywhere you can think of.

    The Christ Side of Life — Coke spoof

    Sorry, because of global warming there are no longer any cute, white, cuddly polar bear types available for commercial exploitation. Guess we’ll just have to settle for a bit of truth this year…

    ABOUT ST. NICHOLAS OF MYRA: HERE

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    CCHD 2010 — Keep up the boycott!

    In June LifeSiteNews reported on ten dioceses opting out of the bishops’ Catholic Campaign for Human Development, the “charity” that funds groups supporting abortion and other activities anathema to Catholic teaching. The group has a history of advancing leftwing causes and politicians. In fact, leftwing politics played a large part in the beginning of CCHD when Saul Alinsky and Msgr. Jack Egan hatched a plan to get their hands in the pockets of Catholics in the pew for their socialistic version of “social justice.” The Reform CCHD Coalition sent a report to all the bishop prior to their June meeting listing the continued problems with the group. You can see the press release here and the PDF report here. The Coalition documents 50 CCHD recipients that have links to positions in opposition to Church teaching.

    As of June ten bishops had publicly opted out of CCHD. Here’s the list:

    Bishop Joseph Adamec – Altoona-Johnstown, Pennsylvania
    Bishop Robert J. Baker – Birmingham, Alabama
    Bishop John O. Barres – Allentown, Pennsylvania
    Bishop Lawrence Brandt – Greensburg, Pennsylvania
    Bishop Fabian Bruskewitz – Lincoln, Nebraska
    Bishop Victor Galeone – St. Augustine, Florida
    Bishop Robert C. Morlino – Madison, Wisconsin
    Bishop Kevin Rhoades (formerly) – Harrisburg, Pennsylvania
    Bishop David Ricken – Green Bay, Wisconsin
    Bishop Edward J. Slattery – Tulsa, Oklahoma

    CCHD has refused to release the list of 2010 grantees until AFTER the November Collection. The message is — “Trust us!” Anybody who does is like the Gingerbread Boy who let the fox swim him across the river. Here’s what Mike Voris has to say about the upcoming collection. As for “the insider” I think I know who he is and he definitely knows of what he speaks. CCHD is a fraud and no informed Catholic would give to this bogus collection. Pass it on.

    END OF POST/SOURCE: LES FEMMES