Update on Wendy's mom, a night of praying together, a call to come back home to the Church!

Dear friends - Wendy's mom is doing much better these past two days and has regained an ability to breathe on her own, well, oxygen yes, tube, no and her heart rate and pulse are deemed medically acceptable by the doctor's.  She is awake, alert, able to converse and even did some physical rehab this afternoon.  She asked Wendy to have me come to the hospital tonight, she wanted me decked out in alb and stole; well, at least I carried my stole.  It was a privilege, if that be the right word, to offer prayers for her, read some scripture from the Gospels, to lay hands on her and ask God, in all humility, to continue to help her, heal her if it be His holy will and give her both peace and strength.  I think that may have been the most in depth praying for a relative in this situation.  I've baptized one grandchild, married one child, celebrated an important anniversary with my wife, renewing vows, and all of these were powerful moments of prayer.  So was tonight.

In no way is this the anointing of the sick, that remains a very special Sacrament, a Sacrament of healing and administered by a Priest.  My mother-in-law was recently anointed and will be visiting with a Priest tomorrow at her request.  She did tell me when we get her home, we must get her to Mass every Sunday that she feels strong enough.  Who knows maybe we can even go to Mass at St. Margaret of Scotland in Albany where she happily returned to the robust practice of the faith.

It is always so touching to witness or simply hear of someone's return all the way home to the Church.  I cannot tell you how personally powerful it is when you witness this in loved ones.  Wendy and I have been privileged to witness this now both in her mom and my own mom, after a long time and several years before she returned home to the Lord in 2007.

It is never too late to return to the Church, the true bride of the Bridegroom, Jesus the Christ.

So tonight I share this with you thanking you for any and all prayers, asking for them to continue as Lynn faces more challenges and work to be done, pray too for my wife Wendy and in the charity of your prayers, please pray for all those, both near and far in your hearts, that need to come home to Christ in His body, Holy Mother Church!!

Vatican releases the Pope's message for World Day of the Sick

Pope’s Message for 26th World Day of the Sick

Mater Ecclesiae: «“Behold, your son… Behold, your mother”.
And from that hour the disciple took her into his home»

December 11, 2017ZENIT StaffPapal Texts, World Days

© PHOTO.VA - Osservatore Romano

Mater Ecclesiae: << “Behold, your son… Behold, your mother”
And from that hour the disciple took her into his home” >> — from the Gospel according to St. John, is the title of the Holy Father’s Message for the 26th World Day of the Sick, to be held on 11 February, the feast day of Our Lady of Lourdes.
Here is the full text of the Message, which was signed on November 26, the Feast of Christ the King.
—
Mater Ecclesiae: « “Behold, your son… Behold, your mother”.
And from that hour the disciple took her into his home. »
(Jn 19:26-27)
Dear Brothers and Sisters,
The Church’s service to the sick and those who care for them must continue with renewed vigour, in fidelity to the Lord’s command (cf. Lk 9:2-6; Mt 10:1-8; Mk 6:7-13) and following the eloquent example of her Founder and Master.
The theme for this year’s Day of the Sick is provided by the words that Jesus spoke from the Cross to Mary, his Mother, and to John: “Woman, behold your son … Behold your mother. And from that hour the disciple took her into his home” (Jn 19:26-27).
1. The Lord’s words brilliantly illuminate the mystery of the Cross, which does not represent a hopeless tragedy, but rather the place where Jesus manifests his glory and shows his love to the end. That love in turn was to become the basis and rule for the Christian community and the life of each disciple.
Before all else, Jesus’ words are the source of Mary’s maternal vocation for all humanity. Mary was to be, in particular, the Mother of her Son’s disciples, caring for them and their journey through life. As we know, a mother’s care for her son or daughter includes both the material and spiritual dimensions of their upbringing.
The unspeakable pain of the Cross pierces Mary’s soul (cf. Lk 2:35), but does not paralyze her. Quite the opposite. As the Lord’s Mother, a new path of self-giving opens up before her. On the Cross, Jesus showed his concern for the Church and all humanity, and Mary is called to share in that same concern. In describing the outpouring of the Holy Spirit at Pentecost, the Acts of the Apostles show that Mary began to carry out this role in the earliest community of the Church. A role that never ceases.
2. John, the beloved disciple, is a figure of the Church, the messianic people. He must acknowledge Mary as his Mother. In doing so, he is called to take her into his home, to see in her the model of all discipleship, and to contemplate the maternal vocation that Jesus entrusted to her, with all that it entails: a loving Mother who gives birth to children capable of loving as Jesus commands. That is why Mary’s maternal vocation to care for her children is entrusted to John and to the Church as a whole. The entire community of disciples is included in Mary’s maternal vocation.
3. John, as a disciple who shared everything with Jesus, knows that the Master wants to lead all people to an encounter with the Father. He can testify to the fact that Jesus met many people suffering from spiritual sickness due to pride (cf. Jn 8:31-39) and from physical ailments (cf. Jn 5:6). He bestowed mercy and forgiveness upon all, and healed the sick as a sign of the abundant life of the Kingdom, where every tear will be wiped away. Like Mary, the disciples are called to care for one another, but not only that. They know that Jesus’ heart is open to all and excludes no one. The Gospel of the Kingdom must be proclaimed to all, and the charity of Christians must be directed to all, simply because they are persons, children of God.
4. The Church’s maternal vocation to the needy and to the sick has found concrete expression throughout the two thousand years of her history in an impressive series of initiatives on behalf of the sick. This history of dedication must not be forgotten. It continues to the present day throughout the world. In countries where adequate public health care systems exist, the work of Catholic religious congregations and dioceses and their hospitals is aimed not only at providing quality medical care, but also at putting the human person at the centre of the healing process, while carrying out scientific research with full respect for life and for Christian moral values. In countries where health care systems are inadequate or non-existent, the Church seeks to do what she can to improve health, eliminate infant mortality and combat widespread disease. Everywhere she tries to provide care, even when she is not in a position to offer a cure. The image of the Church as a “field hospital” that welcomes all those wounded by life is a very concrete reality, for in some parts of the world, missionary and diocesan hospitals are the only institutions providing necessary care to the population.
5. The memory of this long history of service to the sick is cause for rejoicing on the part of the Christian community, and especially those presently engaged in this ministry. Yet we must look to the past above all to let it enrich us. We should learn the lesson it teaches us about the self-sacrificing generosity of many founders of institutes in the service of the infirm, the creativity, prompted by charity, of many initiatives undertaken over the centuries, and the commitment to scientific research as a means of offering innovative and reliable treatments to the sick. This legacy of the past helps us to build a better future, for example, by shielding Catholic hospitals from the business mentality that is seeking worldwide to turn health care into a profit-making enterprise, which ends up discarding the poor. Wise organization and charity demand that the sick person be respected in his or her dignity, and constantly kept at the centre of the therapeutic process. This should likewise be the approach of Christians who work in public structures; through their service, they too are called to bear convincing witness to the Gospel.
6. Jesus bestowed upon the Church his healing power: “These signs will accompany those who believe… they will lay hands on the sick, and they will recover (Mk 16:17-18). In the Acts of the Apostles, we read accounts of the healings worked by Peter (cf. Acts 3:4-8) and Paul (cf. Acts 14:8-11). The Church’s mission is a response to Jesus’ gift, for she knows that she must bring to the sick the Lord’s own gaze, full of tenderness and compassion. Health care ministry will always be a necessary and fundamental task, to be carried out with renewed enthusiasm by all, from parish communities to the most largest healthcare institutions. We cannot forget the tender love and perseverance of many families in caring for their chronically sick or severely disabled children, parents and relatives. The care given within families is an extraordinary witness of love for the human person; it needs to be fittingly acknowledged and supported by suitable policies. Doctors and nurses, priests, consecrated men and women, volunteers, families and all those who care for the sick, take part in this ecclesial mission. It is a shared responsibility that enriches the value of the daily service given by each.
7. To Mary, Mother of tender love, we wish to entrust all those who are ill in body and soul, that she may sustain them in hope. We ask her also to help us to be welcoming to our sick brothers and sisters. The Church knows that she requires a special grace to live up to her evangelical task of serving the sick. May our prayers to the Mother of God see us united in an incessant plea that every member of the Church may live with love the vocation to serve life and health. May the Virgin Mary intercede for this Twenty-sixth World Day of the Sick; may she help the sick to experience their suffering in communion with the Lord Jesus; and may she support all those who care for them. To all, the sick, to healthcare workers and to volunteers, I cordially impart my Apostolic Blessing.
From the Vatican, 26 November 2017
Solemnity of Our Lord Jesus Christ, King of the Universe.
FRANCIS

Tonight turned out to be so special

At 6 PM tonight, even though it was January 1st, our parish family still had Benediction to close out an afternoon of Adoration of the Blessed Sacrament.  I was privileged to lead Benediction, praying the Litany of the Sacred Heart, reflecting on the relationship of Mary, who we honored today as Mother Of God, and the Eucharist.  Mary indeed is the Mother of the Eucharist!!  We sang the Tantum Ergo, then Benediction followed by the Divine Praises.  There was a respectable turn out to give worthy adoration and praise to Our Lord Jesus Christ!

While in Benediction I received a call and a text that someone needed a Priest in ICU stat.  How this played out tonight is incredible.  I noticed the parish priest was home, at least the car in the driveway.  I called, he answered, I explained the situation and as a faithful good Priest, he never hesitated.  I drove him to the hospital.  I wont say much here to protect confidentiality but this beautiful lady is facing probable death soon.  Father never met nor did he have any knowledge of her prior to this night.  Yet he compassionately and tenderly spoke to her, even though she was not very responsive, he prayed the appropriate prayers, administered the anointing of the sick and blessed her with the apostolic pardon.  To witness this, to respond to the prayers, to see him being Christ to a perfect stranger; just incredibly beautiful!!

Then we left and I drove him home.

I could not have experienced a better evening; a beautifully spiritual New Year's night!

Interesting article with a plea to let Deacons administer the Anointing of the Sick

Please read this carefully:  this is not my opinion or agenda.  I fully understand why Deacons cannot anoint the sick.  But there are many, including Deacons that I know, especially ministering among the sickest of the sick, even the dying, who think this should be discussed further.  Read the article understanding that it is slanted to the authors opinion.

Let Deacons Anoint the Sick

Sep 11

Posted by Rita Ferrone             

At present, Catholic Church discipline allows only priests and bishops to anoint the sick. I’d like to propose that, in light of the coming Year of Mercy, the Church consider an expansion of this ministry to include deacons and properly prepared and commissioned lay ministers among those who may anoint. This is not an idle question, but one which bears on real pastoral needs of entire families and communities, and is heightened by the priest shortage. The restrictions on anointing today, I would argue, diminish our evangelizing witness as a sacramental church.
Sickness and Suffering
At the close of the Second Vatican Council, Pope Paul VI delivered an address to the poor, the sick and the suffering. Here’s how it begins.

To all of you, brothers in trial, who are visited by suffering under a thousand forms, the council has a very special message. It feels on itself your pleading eyes, burning with fever or hollow with fatigue, questioning eyes which search in vain for the why of human suffering and which ask anxiously when and whence will come relief.

He goes on to say that we want to alleviate that suffering, as so many physicians, nurses, and others do, yet there is something more precious still that the Church has to give. “We have something deeper and more valuable to give you, the only truth capable of answering the mystery of suffering and of bringing you relief without illusion.” He is speaking of the mystery  of Christ, the Man of Sorrows, who embraces them with fraternal love and reveals them to be “the preferred children of the kingdom of God.”
The Gift of Anointing
The ordo for the Pastoral Care of the Sick voices many of the same themes Pope Paul VI named in this address—the mystery of suffering, the salvific effect of willingly sharing in Christ’s passion, and the profound love communicated by Christ, the Healer. The sacrament of anointing the sick beautifully announces and makes real the treasure we have through Christ’s compassion. 
Our problem today, I think, is not with any of that. The problem is that the priest shortage in many places has made it hard – if not impossible — to offer the Sacrament of the Sick to many of the people who could benefit from it. No longer framed as a sacrament celebrated only at the point of death (extreme unction), the Sacrament of Anointing the Sick is intended to bring solace and healing to anyone who is seriously ill, chronically ill, weakened by old age, or facing surgery. In this day and age when even medical interventions like chemotherapy can cause immense suffering before the person recovers, there is a wide range of instances when people are seriously sick and suffering. They are not at the point of death. Yet they surely deserve this powerful and beautiful ministry of the Church. Unfortunately, an increasing number of them won’t get it.
The Need Is Great
It’s not that the sacrament of the sick is never offered. Some parishes hold healing services. Anointing of the sick may be included in Sunday Mass, and it sometimes is (although I have to admit that only one parish I’ve ever belonged to did it on a regular basis). Parish priests do visit the sick, and hospitals generally have a priest they can call in an emergency.
The need on the whole, however, is far greater than our priests can hope to fulfill, even with the best of intentions. The challenge is keenly felt in rural areas, where priests may minister to two, three, or even four parishes. It is experienced in today’s mega-parishes that minister to thousands of Catholics. Also, priests who offer services to a particular language group or to persons with special needs face a formidable task in bringing this sacrament to their pastoral charges, who are typically under-resourced and far flung. Of all the sick, the letter of James, 5:15, says “Bring them to the presbyters.” Right. It may have worked in the first century. Look at today’s hospitals and health care institutions, nursing homes, and homecare networks. There’s no way we’re going to “bring them to the presbyters.” Someone has to go out to them.
It’s heartbreaking, really, to confront the barriers to anointing. I’ve heard it often in table talk with lay chaplains, deacons, and ministers to the homebound. They wish their beloved sick could receive this sacrament, but the chances are slim that they will get it because there just are not enough priests to go around.
The Costs and Challenges
This situation not only disadvantages the sick. It also diminishes the witness Catholics bring to the whole phenomenon of sickness, the frailty of old age, and the process of dying—critical times in the lives of whole families and communities. If we are not there for people sacramentally at such times, what is different about our approach from that of any other “good people” who practice other religions or no religion?
Some will say that the restriction of the administration of this sacrament to bishops and priests raises its status. I disagree. I think it actually undermines general esteem for the sacrament if it is not offered when the need is there. The message quietly sent by letting this sacrament go uncelebrated is this: Anointing the sick is nice but quite unnecessary.
As we approach the upcoming Year of Mercy, I think the church should revisit the question of who may anoint the sick—not as an abstract question, but as a question in all its concreteness. And I hope we might do so with evangelical boldness.
History and Theological Questions
Anointing the sick is a practice going back to apostolic times. It is the subject of exhortation in the letter of James. A literal reading of James 5:15 to warrant an absolute restriction to priests however (“bring them to the presbyters”) is not supported by Christian history. Lay persons anointed the sick during the patristic era, as church sources attest. Anointing of the sick was not restricted to clergy until the eighth century.
The letter of James associates anointing with forgiveness, but it does not say explicitly that forgiveness comes through the priest who anoints. The statement is more general, clothed in the exhortation to pray for one another. The Council of Trent however did explicitly say that the priest or bishop is the proper minister of anointing and that the sacrament of the sick forgives sins. The Second Vatican Council repeated these assertions.
The question of whether a permanent deacon may anoint the sick has come up in our time because of pastoral need. This has been argued against on the basis that the anointing of the sick also forgives sins and a deacon does not have that power. This argument does not dispose of the question, however. Deacons are permitted to baptize (and even a lay person may baptize in case of an emergency), and baptism forgives all sin. Is it theologically possible to distinguish between the sins of the unbaptized, which can be forgiven by a deacon who baptizes, and the sins of a baptized person, which may not be forgiven via the anointing of the sick? It’s also interesting to note that the practice of private confession and reconciliation as we know it today originated with Irish monks (lay people) and was only later restricted to priests. The question of how forgiveness is mediated – even in the Sacrament of Reconciliation — has been answered variously in Christian history, prompted by pastoral circumstances and needs.
David N. Power, writing in the journal Concilium (“The Sacrament of Anointing: Open Questions,” Concilium, 1991/2) noted that there are three historical factors that must be taken into account in considering the question of the minister of anointing in the present age. First is the identity of the presbyteroi of whom the letter of James speaks. They had some official role in the church, but it is not clear that these elders received it by the laying on of hands—an assumption usually made by those who simplify the question and say they are the exact equivalent today’s priests. Second is the widespread practice of lay anointing in the early centuries, as we’ve already noted. Third is the intention of the Council of Trent in defining the “proper” minister. Drawing on the work of André Duval, he observes that the word “proper”—an unusual usage—may have been chosen to counter attacks by the Reformers on the nature of priesthood rather than to settle once and for all the question of who may anoint.
Imagine New Solutions
The Catholic community has been resourceful in ministering to the sick through the years, founding hospitals and health care institutions, devoting whole religious apostolates to care of the sick, and praying in various ways for their welfare. In our own day, deacons, lay chaplains, parish visitors to the homebound, and extraordinary ministers of Holy Communion have augmented the role of priests in meeting the spiritual needs of the sick. They show the face of Jesus by their caring presence, by their prayers, and by bringing the Eucharist to those who cannot come to church. I am profoundly touched whenever I see ministers of the Eucharist sent out from the altar at the end of the communion rite at Sunday Mass—knowing that they are taking Holy Communion from our celebration and going out to bring it into the homes of the sick, and into hospitals and other facilities. It deepens our sense of being united with the sick and homebound.
We already send out ministers to bring  the Eucharist, the premier sacrament to which all other sacraments are ordered. Could the bishop not also properly train and depute special ministers to anoint the sick, and similarly send them out to places where the need is great? To increase the number of people who may anoint the sick is not the same as creating a free-for-all in which anyone with a warm heart can take a bottle of Bertoli’s and do what they will. A preparation process and an adapted rite would have to be devised, the limits of which would need to be carefully delineated. But the point is, we have the ingenuity to do it. We have the faith to do it. If we can come up with an order of service for a Sunday celebration in the absence of a priest, we can certainly do this.
And as we do it, perhaps the most important ministry to remember is the ministry of the sick themselves. The sick are also ministers of the celebration. They themselves are a powerful sign and a true participant in Christ’s saving work of redemption. In the words of Paul VI: “Know that you are not alone, separated, or useless. You have been called by Christ and are His living and transparent image” and “with him, if you wish, you are saving the world.” The experience of anointing the sick that brings forward this grace-filled truth is well worth extending.

Everything Catholics should know about the Anointing of the Sick

Anointing of the Sick

From time to time questions arise about the Sacrament of the Anointing of the Sick. Two inquiries predominate, who may minister the sacrament, and who may receive it. Who may minister the Sacrament. Canon 1003 1. Every priest, and only a priest, validly administers the anointing of the sick. 2. All priests to whom the care of souls has been committed have the duty and the right to administer the anointing of the sick to all the faithful committed to their pastoral office; for a reasonable cause any other priest can administer this sacrament with at least the presumed consent of the aforementioned priest. 3. Every priest is allowed to carry blessed oil with him so that he can administer the sacrament of the anointing of the sick in case of necessity. The minister of the sacrament is a priest or bishop. Deacons, religious men or women, and lay men or women, are not valid ministers of the Sacrament. The Holy See recently published the following doctrinal note, drafted by the Pope while still Prefect of the doctrinal congregation. 11 February 2005 In canon 1003, paragraph 1 (Cf. also can. 739 paragraph 1 of the Code of Cannons of the Oriental Churches), the Code of Canon Law includes exactly the doctrine expressed by the Tridentine Council (Session XIV, can. 4: DS 1719; Cf. also the Catechism of the Catholic Church, n. 1516), according to which only priests (Bishops and presbyters) are ministers of the Sacrament of the Anointing of the Sick. This doctrine is "definitive tenenda." Neither deacons nor lay persons therefore may exercise such ministry and any action in this connection is a simulation of the sacrament. Rome, from the headquarters of the Congregation for the Doctrine of the Faith, February 11, 2005, in the Memoria of the Virgin of Lourdes. + Joseph Card. Ratzinger Prefect + Angelo Amato, S.D.B. Titular Archbishop of Sila Secretary * * * To the Most Eminent and Excellent Presidents of the Episcopal Conferences In these last years the Congregation for the Doctrine of the Faith has received several questions about the ministry of the Sacrament of the Anointing of the Sick. In this connection, this Dicastery considers it opportune to send to all pastors of the Catholic Church the attached Note on the Ministry of the Sacrament of the Anointing of the Sick (Cf. Annex 1).* Also transmitted because of its usefulness is a brief note on the history of the doctrine in this regard, prepared by an expert on the subject (Cf. Annex 2). In communicating the foregoing, I take advantage of the occasion to offer you my best regards and to confirm my devotedness, + Joseph Card. Ratzinger Prefect * EWTN will make the annexes available as soon as we have them. Who may receive the Sacrament. Canon 998 The anointing of the sick by which the Church commends to the suffering and glorified Lord the faithful who are dangerously sick so that He relieve and save them, is conferred by anointing them with oil and using the words prescribed in the liturgical books. Canon 1004 1. The anointing of the sick can be administered to a member of the faithful who, after having reached the use of reason, begins to be in danger due to sickness or old age. 2. This sacrament can be repeated whenever the sick person again falls into a serious sickness after convalescence or whenever a more serious crisis develops during the same sickness. These canons can be summarized as follows. Those who satisfy three conditions may be anointed: 1. A baptized Catholic, 2. Reached the age of reason, 3. Begun to be in danger from illness or the infirmities of age, or have become sick again or underwent a further crisis. It should be noted that the danger need only have begun to exist. The person does not have to be "in extremis" (in imminent danger of dying). This is a change from the pastoral practice before the Second Vatican Council. The ritual gives the following examples: · "those who are dangerously ill through sickness or old age" · "a sick person...before surgery whenever the surgery is necessitated by a dangerous illness" · "elderly people...if they are weak, though not dangerously ill" · "sick children...sufficiently mature to be comforted by the sacrament" · "sick people who have lost consciousness or who have lost the use of reason...if ...they would have requested it if they had been in possession of their faculties" Doubts about who may receive. Canon 1002 The communal celebration of the anointing of the sick for many of the sick at the same time who are duly prepared and rightly disposed can be performed according to the prescriptions of the diocesan bishop. Canon 1005 This sacrament is to be administered when there is a doubt whether the sick person has attained the use of reason, whether the person is dangerously ill, or whether the person is dead. Canon 1006 This sacrament is to be conferred upon sick persons who requested it at least implicitly when they were in control of their faculties. Canon 1007 The anointing of the sick is not to be conferred upon those who obstinately persist in manifest serious sin. From the canons and the ritual it is clear that the sacrament may not be given indiscriminately. So, for example, the following may not receive, except where noted. 1. One who is not a baptized Catholic. Those who are not baptized may never receive. Baptized non-Catholics may not receive, unless the provisions of canon 844 and the norms of the local bishop and the bishops conference are met. For Orthodox Christians and other Churches with valid sacraments, canon 844, 3 provides that they: · ask for it on their own · be properly disposed. For all other baptized Christians (Anglican, Lutheran and Protestant), canon 844, 4 states that the following conditions must be met: · danger of death or other grave necessity · inability to approach a minister of their own community · ask for it on their own · manifest Catholic faith in the sacraments · be properly disposed Proper disposition for anyone who is conscious includes the confession of all mortal sins since the last good confession, or since baptism, if the person had never made a confession. 2. One who has not reached the age of reason. Those who have not reached the age of reason, or never had its use, may not be anointed. However, a child may not have reached the normal age of First Confession and First Communion, the typical application of the "age of reason" standard, but still may show enough use of the faculty to understand what is taking place and benefit from the sacrament. This could also be the case with a mentally challenged individual. Doubt about whether the person has sufficiently use of reason would be decided in favor of the sick person (c.1005). 3. One who is not in danger from sickness or infirmity of age. Those who are simply ill or old, without danger from sickness or infirmity, may not be anointed. Even communal celebrations of the Sacrament presume this condition (c.1002). Excluded also are the physically or mentally handicapped without any accompanying danger from sickness or infirmity of age. There is obviously both a medical and pastoral component to this issue. In that regard, the ritual states, "a prudent or reasonably sure judgment, without scruple, is sufficient for deciding on the seriousness of an illness; if necessary a doctor may be consulted" (n. 8). Finally, those in danger from some external cause, such as war, natural  disaster, sentence of execution, or surgery unrelated to a dangerous illness, are excluded. An unspoken criteria, alluded to in canon 1005, is that the sick person must be alive. All the sacraments presume that the recipient is in the "wayfaring state" and has not departed this life for eternity. However, the Church permits anointing if there is doubt. The pastoral practice is to favor the person and anoint them, provided it is not certain that they are dead. This anointing should be absolute rather than conditional, as in the past. In 1983 the Congregation for Divine Worship, in keeping with this canon in the 1983 Code of Canon Law, deleted the conditional form of anointing from the ritual ("Promulgato Codice," Notitiae 19 [1983] 551). Finally, canon 1007 excludes the giving of the sacrament to those who are manifestly unrepentant. If the person is still conscious the way to the state of grace is through the Sacrament of Penance, not through Anointing of the Sick. Having repented, they can then be anointed. If the sick person is unconscious and is known to have obstinately persisted in grave sin up to the point of losing consciousness, with no sign of repentance, they cannot be anointed. However, this is a high bar for denying the sacrament. Such a person who showed even an implicit sign of repentance (e.g. "please call the priest"), could be anointed. Another person who while not an obstinate sinner was nonetheless in the state of grave sin, but who had manifested an habitual desire to die a Catholic, could be anointed, even if he became unconscious in the very act of sinning. The basis of the different treatment is a prudent judgment that given their habitual frame of mind the person would repent if he could.

I received the Sacrament of the Anointing of the Sick today; why?

You may have read earlier that I spent this morning in the ER with an uncomfortable bout of A-fib, an irregular heartbeat.  Now I've been dealing with this for years but today's incident was, for me, extreme.  While most of my incidents last from 1-5 minutes, occasionally I will have a spell lasting 20, 30, even 45 minutes.  These are rare.  My particular spells have never caused fainting or shortness of breath; all possible with A-fib.  Today I experienced a 2 hour incident and I was light headed.  Fortunately my wife drove me to the ER after we placed a call to my Pastor that I would not be at my assigned Mass.  Not soon after I arrived at the ER, there was my Pastor, Fr. Rodney Bourg, and he offered prayers and encouragement and then I received the Sacrament known as the Anointing of the Sick.  Now many Catholics remember this Sacrament as the Last Rites or Extreme Unction.  The article below will explain in great detail the Sacrament, it's roots in Scripture, and how it is used among the Catholic faithful.


Here is that article:

The Sacrament of the Anointing of the Sick

Learn about the practice of the Sacrament of the Sick in the Catholic Church

By Scott P. Richert

Introduction:
Traditionally referred to as Extreme Unction or Last Rites, the Sacrament of the Anointing of the Sick was previously most commonly administered to the dying, for the remission of sins and the provision of spiritual strength and health. In modern times, however, its use has been expanded to all who are gravely ill or are about to undergo a serious operation, and the Church stresses a secondary effect of the sacrament: to help a person recover his health. Like Confession and Holy Communion, to which it is closely linked, the Sacrament of the Anointing of the Sick can be repeated as often as is necessary.
Biblical Roots:
The modern celebration of the Sacrament of the Anointing of the Sick recalls the early Christian use, going back to biblical times. When Christ sent His disciples out to preach, "they cast out many devils, and anointed with oil many that were sick, and healed them" (Mark 6:13). James 5:14-15 ties physical healing to the forgiveness of sins:

Is any man sick among you? Let him bring in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man: and the Lord shall raise him up: and if he be in sins, they shall be forgiven him.

Who May Receive the Sacrament?:
Following this biblical understanding, the Catechism of the Catholic Church (para. 1514) notes that:

The Anointing of the Sick "is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived."

When in doubt, priests should err on the side of caution and provide the sacrament to the faithful who request it.
The Form of the Sacrament:
The essential rite of the sacrament consists in the priest (or priests, in the case of the Eastern Churches) laying hands on the sick, anointing him with blessed oil (usually olive oil blessed by a bishop, but in an emergency, any vegetable oil will suffice), and praying "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up."
When circumstances permit, the Church recommends that the sacrament take place during Mass, or at least that it be preceded by Confession and followed by Holy Communion.
The Minister of the Sacrament:
Only priests (including bishops) can administer the Sacrament of the Anointing of the Sick, since, when the sacrament was instituted during Christ's sending out of His disciples, it was confined to the men who would become the original bishops of the Church.
The Effects of the Sacrament:
Received in faith and in a state of grace, the Sacrament of the Anointing of the Sick provides the recipient with a number of graces, including the fortitude to resist temptation in the face of death, when he is weakest; a union with the Passion of Christ, which makes his suffering holy; and the grace to prepare for death, so that he may meet God in hope rather than in fear. If the recipient was not able to receive the Sacrament of Confession, Anointing also provides forgiveness of sins. And, if it will aid in the salvation of his soul, Anointing may restore the recipient's health.

An ER scare for the abitadeacon

All is well this Sunday afternoon after I took a trip to the ER today.  I suffered a very unpleasant bout with A-fib this morning that resulted in a trip to the ER instead of assisting at Mass.  This condition is not new to me but has flared up more often and with more intensity of late.  Turns out the condition corrected itself this morning before I arrived at the hospital and all the tests run were normal.  To their credit, the staff at Lakeside Hospital ran a battery of tests to make sure this incident had nothing to do with any post-operative complications.


With much thankfulness, I am now home, in good shape and a new medication protocol.  I have been advised to take the rest of this Sunday easy and to get to my cardiologist as soon as possible.  This will probably result in another full cardiac work-up.


In an unselfish act of pure generosity, my Pastor, Fr. Rodney Bourg, showed up at the hospital and visited with both me and Wendy, offering encouragement as he offered the Sacrament of the Anointing of the Sick.  What a nice act of kindness and spiritual significance.  I guess this is my Sacrament for this Sunday!


Seems like I've been asking you for more prayers lately than offering them for all of you.  Believe me, I feel each prayer and trust that God's will is appeased by each and every one of them.  Feel free to keep them coming!


And I'll be back at it in no time!

Of Baptisms, Confirmations, 1st Communions, funerals and more, the life of the Church!!

Doing a lot of reflecting while home recovering this week and was prompted to review the life of the Church, through her many activities and Sacraments, locally, and across the whole world.  The Church indeed is universal, but she most wonderfully exists locally.  And each member of the faith established by Jesus Himself, belong to the Church Universal and a local parish.  When we can reflect on vibrancy in our local Catholic experience, we can be at peace that God's will is being done right here at home.


In these early weeks of the Easter season, I rejoice at the sheer numbers of new Catholics added by the Church through the excellent RCIA program.  Every year, the numbers seem to grow as His Church, universal and local, continues to add faithful.  This, for me, is a sure sign that Holy Mother Church, pronounced so dead by so many, is indeed alive; and not just alive but flourishing!  At my local parish, we did not add new catechumens this year, trust me, we were the exception and not the rule on this stat.  We did, joyfully, have 4 adults, previously baptized, become full members of the Church through the Sacrament of Conformation.  Since our parish celebration of Confirmation came during Easter week, the 4 adults joined our 11 teenagers who received Confirmation that evening from the hands of New Orleans Archbishop Emeritus, Alfred Hughes!  Being sealed with the gift of the Holy Spirit, I witnessed the sign of a lively Church in the live of these 15 Catholics.


In the days that followed, I found myself baptizing a beautiful baby girl and reading those beautiful words of baptism!  Harper Louise, I baptize you in the name of the Father, and of the Son, and of the Holy Spirit!  Amen, Alleluia!!  And then I glanced her older brother and some of her cousins and realized that I had baptized them too!  The Church grows through children, such as these.  Over the next week, the local church is baptizing 3 more new Catholics, freed from original sin and just beginning their own personal salvation story.


It was also important for me, after my last Mass assignment this past weekend, to have Father Dean anoint ne before my Monday surgery.  As I listened to the words of the Sacrament and received the healing oil of the sick, I felt peace and I knew too, as I have witnessed this Sacrament often before, this too gives affirmation to the life and vitality of the Church, both locally and universally.


Today the community at MHT said goodbye to one of our earliest parishioners, leaving this world less than a year since her husband passed.  The family, mourning her loss, is very active in the parish and will continue to be so, even after the loss of the patriarch and matriarch.  Strong Catholic families, even at the time of the passing of a loved one, serves as affirmation of that same life and vitality of the Church.  Who knows, as I write this in this moment of time, how many Catholic funerals were celebrated just today?  Sometimes our service as clergy, especially our Priests, is never more vital than at the time of the loss of one of the faithful. 


Tomorrow, I wish I could transport myself to both of the parish services where I've been privileged to serve as an assigned Deacon.  1st Holy Communion will be celebrated at both St. Jane's in Abita and MHT in Covington within hours of one another.  These precious young children, hopefully with the full support of the family, and certainly with the very best efforts of their teachers and directors, will receive Jesus for the very 1st time in the Eucharist!  This indeed is a momentous time for the community to glimpse yet another moment in the life of the Church that speaks to life, growth and vitality!


The Sacraments of Initiation: Baptism, Confirmation and Eucharist, serve not only to strengthen the individuals receiving the graces associated with each Sacrament, but strengthen and affirm the Church, both locally and universally!


The life of the Church, oftentimes, mirrors the life of a family!  Families grow and develop, experience good times and bad, and then go separate ways.  But if a family truly celebrates life and grows and stays vital, it exists always and gives honor to He who created it(them) in the first place!  Same for the Church, especially locally.  In my prayer time today, I am so glad that I was given a glimpse of the life of the Church and that I took the time to share with you!

The mystery is solved: meet Father Patrick Dowling

‘Mystery priest’ at near-fatal crash steps forward

by John Jalsevac

• Mon Aug 12, 2013

         

The identiy of the "mystery priest" who showed up at a crucial moment to minister to a 19-year-old girl trapped in her car after being hit head-on in Missouri last week has been solved. The Diocese of Jefferson City has identified the priest as Father Patrick Dowling.
In a statement released today, the diocese said:

Fr. Patrick Dowling

The Diocese of Jefferson City has identified the priest who assisted at the site of the Sunday morning, August 4, 2013 auto accident near Center, Mo. He is Rev. Patrick Dowling, a priest of the Jefferson City Diocese. Fr. Dowling was travelling Hwy 19 between Mass assignments that morning in northern and central Missouri.
Fr. Dowling said that he is pleased that he was able to help by performing his ministry and noted that that he was just one of many who responded to assist the victim at the accident. He and the Diocese wish to acknowledge and thank the first responders, medical team and law enforcement personnel for their efforts that morning in aid of the young woman injured in the accident.
Fr. Dowling, a native of Kilkenny, Ireland, was ordained a priest of the Diocese of Jefferson City, Mo., in 1982. He has served at parishes in Moberly, Monroe City, Indian Creek, Milan, Unionville and Eldon, Mo., and in the diocese’s mission parishes in Marcona and Nasca, Peru.
He is currently serving in prison ministry and in parish ministry to Spanish-speaking Catholics.

The priest first identified himself via a comment on an article by the Catholic News Agency.
“I thank God and the amazingly competent rescue workers,” Fr. Dowling said. “I thank them for making me welcome in such a highly charged situation and allowing me to minister as a priest.”
The feel-good story of Fr. Dowling's seemingly miraculous intervention has rocketed around the globe and sparked a huge amount of speculation as to his identity. Some have even sugested that he may have been an angel.
"Where did this guy come from?" Lentz's friend Travis Wiseman asked, according to KHQA. "We're looking for the priest and so far, no one has seen him. Whether it was a priest as an angel or an actual angel, he was an angel to all those [he ministered to], and to Katie."
According to first responders, Fr. Dowling showed up about an hour after Katie Lentz's Mercedes was hit head-on, and at a point when rescuers had begun to despair  over extracting her from the mangled wreckage of the vehicle. Because of the hard body of the Mercedes, their cutting equipment wasn't working, and Lentz's condition was continuing to worsen.
However, after the priest arrived, he annointed Katie and prayed with her. According to resuers at the scene, he also told them that their equipment would work. Shortly thereafter, a nearby department arrived with new eqipment, and they successfully removed Katie from her vehicle. She is now in hospital recovering.
Rescuers at the accident were puzzled about where the priest came from, given that the road was blocked for some two miles. They also said that he disappeared without anyone seeing him leave and didn't appear in any of the 80 photographs taken at the accident.
Fr. Dowling told CNA today that he was simply performing the normal duties of a Catholic priest, but admitted: "There was something extraordinary it sounds like, in the sequence of events that coincided in time with the Anointing.”
“You must remember, there were many people praying there, many, many people…and they were all praying obviously for healing and for her safety.”
The priest denied that he had ever told the rescuers that their equipment would begin to work.
Read the CNA article here.

Anointing & Viaticum

Read the Catechism in a Year

Day 199 - Who administers the Anointing and what is "Viaticum"?

Who can administer the Anointing of the Sick?

Administering the Anointing of the Sick is reserved to bishops and priests, for it is Christ who acts through them by virtue of their ordination.

What is meant by “Viaticum”? 

Viaticum means the last Holy Communion that a person receives before dying. 

Rarely is Communion so vitally necessary as in the moment when a person sets out on the path that completes his earthly life: In the future he will have only as much life as he has in union (communion) with God. (YOUCAT questions 246-247)

The "How" of the Anointing of the Sick

Read the Catechism in a Year

Catechism in a Year: Day 198

Part Two: How We Celebrate the Christian Mysteries
- Section Two: The Seven Sacraments of the Church
-- Chapter Two: The Sacraments of Healing -- Anointing of the Sick

Question 244: How is the Anointing of the Sick administered?

The essential ritual by which the sacrament of the Anointing of the Sick is administered consists of an anointing of the forehead and hands with holy oil, accompanied by prayers.

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Question 245: How does the Anointing of the Sick work?

The Anointing of the Sick imparts consolation, peace, and strength and unites the sick person, in his precarious situation and his sufferings, with Christ in a profound way. For the Lord experienced our fears and bore our pains in his body. For many people the Anointing of the Sick brings about physical healing. But if God should decide to call someone home to himself, he gives him in the Anointing of the Sick the strength for all the physical and spiritual battles on his final journey. In any case, the Anointing of the Sick has the effect of forgiving sins.

Many sick people are afraid of this sacrament and put it off until the last minute because they think it is a sort of death sentence. But the opposite is true: the Anointing of the Sick is a sort of life insurance. A Christian who is caring for a sick person should relieve him of any false fear. Most people in serious danger sense intuitively that nothing is more important for them at the moment than to embrace immediately and unconditionally the One who overcame death and is life itself: Jesus, the Savior.

Dig Deeper: Corresponding CCC section (1516-1532) and other references here.

Recommended Listening: Why I am Catholic When I Can be Anything Else by Patrick Madrid

The Church cares for the sick

Read the Catechism in a Year

Catechism in a Year: Day 197

Part Two: How We Celebrate the Christian Mysteries
- Section Two: The Seven Sacraments of the Church
-- Chapter Two: The Sacraments of Healing -- Anointing of the Sick

Question 242: Why should the Church take special care of the sick? 

Jesus shows us: Heaven suffers with us when we suffer. God even wants to be rediscovered in “the least of these my brethren” (Mt 25:40). That is why Jesus designated care of the sick as a central task for his disciples. He commands them, “Heal the sick” (Mt 10:8), and he promises them divine authority: “In my name they will cast out demons; … they will lay their hands on the sick, and they will recover” (Mk 16:17–18).

One of the distinctive characteristics of Christianity has always been that the elderly, the sick, and the needy are central to it. Mother Teresa, who cared for those who were dying in the gutters of Calcutta, is only one in a long series of Christian women and men who have discovered Christ precisely in those who were marginalized and avoided by others. When Christians are really Christian, a healing influence goes out from them. Some even have the gift of healing others physically in the power of the Holy Spirit (the charism of healing).

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Question 243: For whom is the sacrament of the Anointing of the Sick intended? 

The sacrament of the Anointing of the Sick can be received by any Catholic whose health is in a critical state.

One can receive the Anointing of the Sick several times in one’s life. Therefore it makes sense for young people to ask for this sacrament also, if, for example, they are about to undergo a serious operation. On such occasions many Catholics combine the Anointing of the Sick with a (general) confession; in case the operation fails, they want to go to meet God with a clear conscience.

Dig Deeper: Corresponding CCC section (1506-1515) and other references here.

Recommended Reading: What Catholics Really Believe by Karl Keating

Introducing the Anointing of the Sick

Read the Catechism in a Year

Catechism in a Year: Day 196

Part Two: How We Celebrate the Christian Mysteries
- Section Two: The Seven Sacraments of the Church
-- Chapter Two: The Sacraments of Healing -- Anointing of the Sick

Question 240: How was “sickness” interpreted in the Old Testament?

In the Old Testament sickness was often experienced as a severe trial, against which one could protest but in which one could also see God’s hand. In the prophets the thought appears that sufferings are not just a curse and not always the consequence of personal sin, that by patiently bearing sufferings one can also be there for others. 

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Question 241: Why did Jesus show so much interest in the sick?

Jesus came in order to show God’s love. He often did this in places where we feel especially threatened: in the weakening of our life through sickness. God wants us to become well in body and soul and, therefore, to believe and to acknowledge the coming of God’s kingdom.

Sometimes a person has to become sick in order to recognize what we all—healthy or sick—need more than anything else: God. We have no life except in him. That is why sick people and sinners can have a special instinct for the essential things. Already in the New Testament it was precisely the sick people who sought the presence of Jesus; they tried “to touch him, for power came forth from him and healed them all” (Lk 6:19). 

Dig Deeper: Corresponding CCC section (1499-1505) and other references here.

Recommended Listening: Making Sense Out of Suffering by Dr. Scott Hahn

Catholic Priests were prevented from attending to the dying at the Boston Marathon. Outrageous.

At Boston's bombing scene: Catholic priests need not apply

By Phil Lawler | April 26, 2013 9:57 AM

Writing in the Wall Street Journal, Jennifer Graham tells me something that I hadn’t heard about Boston Marathon bombing. As dozens of victims were sprawled across Boylston Street, many of them in danger of death, Catholic priests came running to the scene—and were turned away.
Doctors and nurses were welcome at the bombing scene. Firefighters and police officers were welcome. But Catholic priests, who might have offered the solace of the sacraments, were not.
”Catholics need not apply.” That slogan was familiar in Boston years ago, before Irish and Italian immigrants took over control of the city. Now, after decades of decline in Catholic influence , the attitude has returned. One priest who was barred from Boylston Street remarked that in the past a priest was admitted anywhere. “That’s changed,” he said. “Priests are no longer considered to be emergency responders.”
Unless police officers in Boston are uniquely hostile to priests (a distinct possibility), the tide has turned very quickly on this question. On September 11, 2001, there were Catholic priests at the staging areas near the World Trade Center, giving absolution to firefighters before they rushed into the doomed building: mass-producing saints! Unable to provide spiritual help to those whose lives were endangered, the priests in Boston retreated to a nearby church, were they “set up a table with water and oranges and bananas to serve people.” Doesn’t that nicely capture what a once-Catholic, now-secular culture expects from the Church? It’s not essential for priests to administer the sacraments; in fact it’s unwelcome. But if they could just stay out of the way, and give people something to eat, that would be fine.
Jennifer Graham captures the problem well:

But it is a poignant irony that Martin Richard, the 8-year-old boy who died on Boylston Street, was a Catholic who had received his first Communion just last year. As Martin lay dying, priests were only yards away, beyond the police tape, unable to reach him to administer last rites…

The Sacraments of Healing

Read the Catechism in a Year

Catechism in a Year: Day 188

Part Two: How We Celebrate the Christian Mysteries
- Section Two: The Seven Sacraments of the Church
-- Chapter One: The Sacraments of Healing -- PENANCE and RECONCILIATION

Question 224: Why did Christ give us the sacrament of Penance and the Anointing of the Sick? 

Christ’s love is shown in the fact that he seeks the lost and heals the sick. That is why he gave us the sacraments of healing and restoration, in which we are freed from sin and strengthened in our physical and spiritual weakness.

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Question 225: What names are there for the sacrament of Penance? 

The sacrament of Penance is also called the sacrament of Reconciliation, of forgiveness, of conversion, or of confession.

Dig Deeper: Corresponding CCC section (1420-1424) and other references here.

Recommended Listening: The Healing Power of Confession by Dr. Scott Hahn

Sacraments of Service

This was one of those weekends while in service as a Catholic Permanent Deacon when you just marvel at all God allows you to witness. First, I assisted a visiting Priest to my parish for a wedding. The young couple, Mark & Laura have begun their new life as husband & wife after their ceremony yesterday afternoon. I had the privilege to preside at the rehersal but assisting at the wedding was awesome. I wish them a lifetime of happiness and pray that they will invite a deep relationship with God into their married life.

In Catholic marriage, we know that the actual ministers of the Sacrament is the couple themselves. The Church further teaches that the exchange of consent between the spouses "makes the marriage". No consent = no marriage. And this consent is sealed by God. Authentic married love is caught up in divine love.

Also yesterday, our Archdiocese celebrated the ordination of 3 new Priests for service in New Orleans. Since I could not be at two places at one time, I opted to attend a Mass of Thanksgiving for Fr. Daniel Brouillette at my neighboring parish of St. Peter's in Covington. I remember Fr. Daniel as a student at St Jospeh's Seminary College where I attended daily Mass for years. He presided over a beautiful liturgy supported by many priests and seminarians. Holy Orders, like Matrimony, is a Sacrament of Service.

We all should pray for our new Priests as well as all Priests and a rededication to vocations. I have been thrilled to read of so many ordinations this year and realize that vocations must continue to keep our faith alive and vibrant. I was especially blessed today to have Fr. Daniel give me a blessing with consecrated hands.

All of these beautiful events come at the end of a full day of ministry and a full weekend. In addition to the events listed above, I preached at three Masses, witnessed two annointings of the sick, visited with a dear friend who lifts me up in prayer everyday and topped off celebrations around our 32nd wedding anniversary.

So as I prepare to end a beautiful Sunday I'm recalling the words from today's responsorial psalm: Blessed the people the Lord has chosen; chosen to be His own.

"Jesus Christ, the same yesterday, today and forever." Hebrews 13:8

Homily for 6th Sunday in Ordinary Time

Homily for 6th Sunday Ordinary time 2.14.09

Leviticus 13:1-2, 44-46
Psalm 32
1 Corinthians 10:31-11:1
Mark 1:40-45

I had the opportunity to travel all across Louisiana for several years and there are not too many places I have not seen. One day, I approached the community of Carville, La. Located on the banks of the Mississippi River in Iberville Parish, this community was the home of the last facility in America that legally isolated and quarantined those suffering with leprosy. From 1894 thru 1999, this community was commonly referred to as the nation’s leper colony. Today, the facility is closed and houses a museum and Carville is perhaps more famous for one of its native sons, political consultant James Carville.

We all have heard examples of separation and isolation in our nation’s history. From slavery to segregation to internment of Japanese Americans during WWII, our history is replete with examples of isolation. Sometimes we experience isolation. Perhaps we have isolated ourselves from others; from those who look differently or we judge as unworthy. And sometimes, we are the ones being judged and cutoff from others.

As people of faith, are we able to love and reach out to others as Jesus loves and reaches out to all; even to those society deems different or unworthy?

In today’s Gospel, Mark introduces us to one such leper who approaches Jesus. This would be most unusual as lepers were considered unclean and no one was to have any contact with a leper. Leprosy was highly incurable, contagious and offensive to sight and smell. The leper was despised, isolated and not even allowed to publicly worship God. They were considered the “living dead”. To warn others of their presence, they were forced to wear a bell around their neck and proclaim loudly, “unclean, unclean”. Despite this, the leper we meet today takes note of Jesus and senses something different about Him. And so he asks, “If you wish, you can make me clean”. The leper comes to Jesus, open, vulnerable, begging yet hopeful, full of faith. And Jesus, responds as the Savior He is. He replies, “I do will it, be made clean.” And then he touches the leper. And the leper is made clean.

What a remarkable parallel between this faith filled leper and us, filled with faith too, gathered here today. We too reach out to Jesus and kneel before receiving Him and say “Lord, I am not worthy to receive you but only say the word and I shall be healed”. Like the leper, we ask to receive Him, to be touched by Him and be healed, to be made clean.

We also, like the leper, say to Jesus, “If you wish, you can make me clean” thru the Sacrament of Reconciliation. Yes, in Confession, we are made clean. For we say, “Bless me Father for I have sinned”. And we hear Jesus respond, “I do will it, be made clean” as we hear the Priest say “I absolve you of your sins.” In Reconciliation, in Confession, like the leper, we ask, we receive Jesus’ healing and touch and we are made clean.

In the Gospel Jesus commands, “go, show yourself to the Priest”. At this point, the leper has been healed. In the Anointing of the Sick, we hear these words, “Is anyone among you sick? Summon the presbyters (priests) of the church”. And it continues, “Pray over him and anoint him and the prayer of faith will save the sick person. If he has committed any sins, he will be forgiven.” Again, like the leper, we ask, we receive Jesus’ healing and touch and we are made clean.

There is another remarkable parallel between the leper and us gathered here today. In the Gospel, Jesus dismisses the leper with specific instructions. He is told to tell no one, beside the priest, primarily so Jesus can withdraw and pray. We know that the leper could not comply; not because he is disobedient but because his joy is too much to contain. At the end of every Mass, we to are dismissed: “go in peace to love and serve the Lord.” But unlike the leper, we are not constrained to tell no one; in fact we are encouraged to spread the Good News. But what are our post dismissal realities?

Do we live our faith away from Mass? Do we share the Good News with those we meet; our family, friends and coworkers? Do we discuss the readings or the prayers with others? Do we volunteer for ministry? Do we attend daily Mass when we can? Do we frequently receive the Sacrament of Reconciliation? Do we attend Adoration and Benediction on 1st Friday’s? Will we attend Stations of the Cross in Lent? Can we donate our time, talent and treasure to our local food bank, nursing home or hospital?

Will we, having been made clean, and filled with the joy of salvation, reach out and touch those who also need to be made clean?

Just as the leper reached out and desired the healing touch of Jesus, Jesus now waits for us, arms outstretched as we prepare to receive Him in Holy Communion. And He desires us to reach out to those among us who need our help and prayers; to break out of their isolation and separation and help them to be made clean too.

Carville, LA will always be a place of remembrance of those isolated and suffering from leprosy. May our faith in Jesus’ healing touch and our example make this place a permanent remembrance of those included and accepted and loved and made clean!!!

Fill us Lord with the Joy of your Salvation!!!