From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion.

John the Baptist was sent to prepare the way of the Lord. He baptized people to call them to repentance. The baptism he administered included the confession of sins. The “goal is truly to leave behind the sinful life one has led until now and to start out on the path to a new, changed life.” (Pope Benedict XVI, Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, 15-16.) Already back then, immersion in the water was understood as purification, as “liberation from the filth of the past that burdens and distorts life.” It symbolized death and resurrection, and rebirth.

The Solemnity of the Epiphany commemorates the Magi’s journey to worship Jesus. It represents the coming of Jesus to all– to Gentiles and Jews alike. Jesus was born in Bethlehem, a small village about seven miles south of Jerusalem. The Shepherds and the magi were first visitors to the newborn Child in the manger. In one of his homilies on the Solemnity of the Epiphany, Pope Benedict XVI stressed the fact that the magi were seekers after God. The magi were men with a restless heart, men driven by a restless quest for God. They were longing for something deeper, they were not satisfied with their secure income and their respectable place in society. Deep down, they knew that there was something greater that was missing in their lives. Their journey from the East to Bethlehem was an expression of the inner pilgrimage of their hearts, a pilgrimage of faith. They were men who sought the true and living God.

On January 1, we celebrate the Solemnity of the Blessed Virgin Mary, the Mother of God. The doctrine of the divine Motherhood is of highest importance and is the central belief concerning Mary as all other truths flow from it or towards it. Mary’s Immaculate Conception was to prepare her to become the Mother of God. The doctrines of Mary’s perpetual Virginity and Assumption are also linked to her divine Motherhood. Although the title of Mary as the Theotokos, namely “God-bearer,” was solemnly defined at the Council of Ephesus in 431, that is not when Mary began to be the Theotokos. She was already the Mother of God before that. Mary has been honored under the title “Mother of God” from the earliest times. The title Theotokos does not explicitly appear in the New Testament, but there are implicit references to it in the Gospels. In Matthew’s Gospel Mary is referred to as Mother of the Immanuel (God with us). Mary is also called “Mother of Jesus” (Jn 2:1, 3), “Mother of the Lord.” (Acts 1:14) The solemn proclamation of Mary as the Mother of God in 431 was mostly in part in response to the heresies of Docetism, Gnosticism, and Manichaeism. Docetism denied that Jesus had a true human body. Gnostics denied that the Child born of Mary was God. Manichaeism also maintained a similar position.

Our world is plagued with human suffering. Both the just and the unjust, the rich and the poor, the great and the small are afflicted by suffering. In the face of all the world’s suffering, many have asked: Does God care about human suffering? Is God indifferent to the cries of one who suffers? The answers to these questions are evident

On December 8, 1854 Pope Pius IX defined as an article of faith that “the most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.” To become the mother of the Savior, Mary "was enriched by God with gifts appropriate to such a role." (Catechism of the Catholic Church, 490)

On the First Sunday of Advent, we will begin a new liturgical year. It is a change that will impact the readings that will be used at the Sunday or weekdays Masses. The collection of scriptural readings from the Bible to be read during Mass is called the Lectionary. The Lectionary is divided in two major cycles, one for Sundays and one for weekdays. The Sunday cycle is divided into three years, labeled A, B, and C. The new liturgical year is Year C. Each year is linked to a specific Gospel. In Year A, the Gospel of Matthew is read; the Gospel of Mark is read in Year B; In Year C, we read the Gospel of Luke. The Gospel of John is read during the Easter season in all three years, and some Sundays during the Year B. The first reading is usually taken from a book of the Old Testament; the second reading is usually taken from one of the epistles. The weekday cycle is divided into two years, Year I and Year II. Year I is read in odd-numbered years, and Year II is used in even-numbered years. The Gospels for both years are the same. For Advent, Christmas, and Lent, readings are chosen that are appropriate to the season. The Church also provides the option to choose specific readings for feasts of the saints, for Marian feasts, for weddings, funerals, etc.

The kingdom of God, in the words of our Lord and Savior, does not come for all to see; nor shall they say: Behold, here it is, or behold, there it is; but the kingdom of God is within us.

In the end times or when our time comes, God will not abandon us. He will send His angels, led by St. Michael, the great prince, guardian of God’s people to protect us against the accuser, and to lead us safely into God’s presence.

“Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit… and the door which gives access to the other sacraments.” (Catechism of the Catholic Church, 1213) The fruit of Baptism or baptismal grace includes forgiveness of original sin and all personal sins, birth into the new life by which the baptized becomes an adoptive child of the Father, a member of Christ and a temple of the Holy Spirit. (CCC, 1279)

During November, the Church calls us to commend to the Lord our departed brothers and sisters—the Souls in Purgatory—so that they might enter into the glory and joy of heaven. To have a Mass or several Masses offered for a person who is deceased is an ancient and commendable practice. The Church considers the Mass the greatest possible prayer of intercession because it is the perfect offering of Christ to the Father by making present the Paschal Mystery of His death and resurrection. Every celebration of the Eucharist takes us back spiritually to the Last super, Gethsemane, Calvary, and all that followed. Christ’s sacrifice on the Cross is sacramentally perpetuated and made present ever anew in the Eucharist.

Our parish will be using the material on FORMED to support our ministries and provide continuing education for staff members and parishioners, as well as outreach for our sick and homebound members.

The mandate of evangelization demands that pastoral workers, and indeed all the baptized, continue to be formed and grow in their faith through a solid prayer and sacramental life, catechesis, theological reflections, spiritual accompaniment, study of sacred Scripture, faithful citizenship, preferential option for the poor, etc.

To return to the recitation of the family Rosary “means filling daily life with very different images, images of the mystery of salvation: the image of the Redeemer, the image of his most Blessed Mother. The family that recites the Rosary together reproduces something of the atmosphere of the household of Nazareth: its members place Jesus at the centre, they share his joys and sorrows, they place their needs and their plans in his hands, they draw from him the hope and the strength to go on.”

“From ancient times the Church has had the custom of celebrating each day the liturgy of the hours. In this way the Church fulfills the Lord’s precept to pray without ceasing, at once offering its praise to God the Father and interceding for the salvation of the world.” -Office of the Sacred Congregation for Divine Worship

The Feast of the Archangels Sts. Michael, Gabriel, and Raphael is celebrated on September 29; and on October 2, the Memorial of the Guardian Angels is observed. It is evident from Holy Scripture that God is pleased to make frequent use of the ministry of the angels in the dispensations of His providence in this world.

Like the Parable of the Prodigal son, God seeks us out with love and compassion whenever we sin or get lost. He does not wait for us with a stick in His hands, so to speak, ready to chastise us whenever we fall into sin. Rather, while we are still a long way off, God comes to meet us with His compassion and mercy. (cf. Luke 15:11-32) Come to the Lord as you are, with your burden and pain, with your darkest secrets and shame. The Lord will free you from your burden, and give you rest and peace. (Cf. Mt. 11:28) If it has been a while since your last Confession, remember, do not be afraid. The priest will guide you. The most important is that you show up, be sorry for you sins, and accept God’s forgiveness.

We are called to continue to keep the faith alive in our community. Effective September 16, we are adding prayer and Confession opportunities to help us keep the faith alive. There will also be opportunities for service (works of mercy) and other parish community events, announced each month in the Pastor's monthly update.