MASS READINGS MONDAY: 2PT 1:2-7, PS 91, MK 12:1-12 TUESDAY: 2PT 3:12-15A,17-18, PS 90, MK 12:13-17 WEDNESDAY: 2TM 1:1-3,6-12, PS 123, MK 12:18-27 THURSDAY: 2TM2:15-18, PS 25, MK 12:28-24 FRIDAY: HOS 11:1,3-4,BC-9, IS12, EPH 3:8-12,14-19, JN 19:31-37 SATURDAY: 2TM 4:1-8, PS 71, LK 2:41-51 NEXT SUNDAY: TENTH SUNDAY IN ORDINARY TIME RDGS: GN 3:9-15, PS 130, 2COR 4:13-5:1, MK 3:20-35 MASS INTENTIONS MONDAY: AILEEN FORD TUESDAY: JOHN RENN WEDNESDAY: DEIDRE SARJENT THURSDAY:AILEEN FORD FRIDAY:POOR SOULS VIGIL: MARVIN ANTHROP 7:30: CHARLIE & CATHERINE SPITZNAGLE 10:00: DEIDRE SARJENT NOON: FOR THE PARISH MEMORIAL FLOWERS Those serving in our Armed Forces, especially those soldiers who have connections to our parish: (Judy & Ed Buckles, Ray Mowery & Mary Salrin). Deceased members of Schlosser & Kanthack families. (Robert Bohan & Melvin Elliott). Donald Meihls. Kathleen Peters-Lester. Dorothy Nelson. Charles Connor. Ann Hubertz. (Marie Brown & Cecil Albregts). Luke Spitznagle. Shirley Wagner "Rather than seeing the Last Supper (and the eucharist) as an isolated event, it is important to connect it with Jesus' earlier meals with tax collectors and sinners and to the future eschatological banquet." (NJBC pg 626) It is important as the commentary reminds us that we see each mass in relationship to the one previously all the way back to the very first encounter between God and his people and to look in the other direction to see the mass to its fulfillment in the Kingdom. This way we have a clearer picture of the way God deals with us. Our gathering is not just "my personal time with Jesus" it is the reference point for the collective experience of all God's chosen, from the very first to the very last. In this way we gain a greater appreciation of ourselves in relation to those who have preceded us and those who will come after us. We will also be allowed to appreciate the words of Jesus that he offers this for "many", meaning everyone. When we look at this splendid mystery in this fashion we find ourselves enveloped in a community of God's love stretching throughout all human history and involving the saints of old, our beloved family and friends who have died and those with whom we are currently worshiping. Why such collectivity? God unites us to himself in this manner since, as we learned last week; he is the perfect community, Father, Son and Holy Spirit. When we worship him we do so as he is and in doing so we bring ourselves by the power of the Spirit into the eternal life of the Triune God. Thus Jesus reminds us of our fulfillment in the Kingdom when he promises to celebrate with ALL of us in that great banquet to which we are looking forward. St. Thomas Aquinas captured this spirit in his prayer O Sacrum Convivium (O Sacred Banquet). He writes: "O Sacred Banquet in which Christ becomes our food, His passion is recalled, grace fills our hearts and we receive the pledge of the glory to come. Here Thomas includes all of time which Christ is referencing all those whom he has called. The past, i.e. the Passion, the present, receiving graces to live the Christian life, and the future, the pledge of coming glory all testify to the vast scope of this great mystery Christ gave us and in which the on-going work of our redemption takes place, not just for us individually but for all as one body, one spirit in Christ.
Blessed be God. Blessed be his holy Name. Blessed be Jesus Christ, true God and true Man. Blessed be the Name of Jesus. Blessed be his most sacred Heart. Blessed be his most precious Blood. Blessed be Jesus in the most holy Sacrament of the altar. Blessed be the Holy Spirit, the Paraclete. Blessed be the great Mother of God, Mary most holy. Blessed be her holy and immaculate conception. Blessed be her glorious assumption. Blessed be the name of Mary, Virgin and Mother. Blessed be St. Joseph, her most chaste spouse. Blessed be God in his angels and in his saints.
St. Ignatius of Antioch (c. 110 A.D.) The Fathers of the Church on the Eucharist I have no taste for corruptible food nor for the pleasures of this life. I desire the Bread of God, WHICH IS THE FLESH OF JE- SUS CHRIST, who was of the seed of David; and for drink I DESIRE HIS BLOOD, which is love incorruptible. (Letter to the Romans 7:3) Take care, then, to use one Eucharist, so that whatever you do, you do according to God: FOR THERE IS ONE FLESH OF OUR LORD JESUS CHRIST, and one cup IN THE UNION OF HIS BLOOD; one ALTAR, as there is one bishop with the presbytery (Letter to the Philadelphians 4:1) They [i.e. the Gnostics] abstain from the Eucharist and from prayer, because they do not confess that THE EUCHARIST IS THE FLESH OF OUR SAVIOR JESUS CHRIST, flesh which suffered for our sins and which the Father, in his goodness, raised up again. (Letter to Smyrnians 7:1) St. Justin the Martyr (c. 100-165 A.D.) We call this food Eucharist; and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration [Baptism], and is thereby living as Christ has enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by Him, AND BY THE CHANGE OF WHICH our blood and flesh is nourished, IS BOTH THE FLESH AND THE BLOOD OF THAT INCARNATED JESUS. (First Apology, 66) Moreover, as I said before, concerning the sacrifices which you at that time offered, God speaks through Malachi [1:10-12] It is of the SACRIFICES OFFERED TO HIM IN EVERY PLACE BY US, the Gentiles, that is, OF THE BREAD OF THE EUCHA- RIST AND LIKEWISE OF THE CUP OF THE EUCHARIST, that He speaks at that time; and He says that we glorify His name, while you profane it. (Dialogue with Trypho, 41) St. Irenaeus of Lyons (c. 140-202 A.D.) He took from among creation that which is bread, and gave thanks, saying, "THIS IS MY BODY." The cup likewise, which is from among the creation to which we belong, HE CONFESSED TO BE HIS BLOOD. He taught THE NEW SACRIFICE OF THE NEW COVENANT, of which Malachi, one of the twelve prophets, had signified beforehand: [quotes Mal 1:10-11]. By these words He makes it plain that the former people will cease to make offerings to God; BUT THAT IN EVERY PLACE SACRIFICE WILL BE OFFERED TO HIM, and indeed, a pure one; for His name is glorified among the Gentiles. (Against Heresies 4:17:5) But what consistency is there in those who hold that the bread over which thanks have been given IS THE BODY OF THEIR LORD, and the cup HIS BLOOD, if they do not acknowledge that He is the Son of the Creator How can they say that the flesh which has been nourished BY THE BODY OF THE LORD AND BY HIS BLOOD gives way to corruption and does not partake of life? For as the bread from the earth, receiving the invocation of God, IS NO LONGER COMMON BREAD BUT THE EUCHA- RIST, consisting of two elements, earthly and heavenly (Against Heresies 4:18:4-5) If the BODY be not saved, then, in fact, neither did the Lord redeem us with His BLOOD; and neither is the cup of the EUCHA- RIST THE PARTAKING OF HIS BLOOD nor is the bread which we break THE PARTAKING OF HIS BODY He has declared the cup, a part of creation, TO BE HIS OWN BLOOD, from which He causes our blood to flow; and the bread, a part of creation, HE HAS ESTABLISHED AS HIS OWN BODY, from which He gives increase to our bodies. When, therefore, the mixed cup and the baked bread receives the Word of God and BECOMES THE EUCHARIST, THE BODY OF CHRIST, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, WHICH IS ETERNAL LIFE -- flesh which is nourished BY THE BODY AND BLOOD OF THE LORD receiving the Word of God, BECOMES THE EUCHARIST, WHICH IS THE BODY AND BLOOD OF CHRIST (Against Heresies 5:2:2-3)
PREPARING OURSELVES FOR HOLY COMMUNION WHAT WE BELIEVE: taken from The Catechism of the Catholic Church IN BRIEF 1406 Jesus said: "I am the living bread that came down from heaven; if any one eats of this bread, he will live for ever;... he who eats my flesh and drinks my blood has eternal life and... abides in me, and I in him" ( Jn 6:51, 54, 56). 1407 The Eucharist is the heart and the summit of the Church's life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church. 1408 The Eucharistic celebration always includes: the proclamation of the Word of God; thanksgiving to God the Father for all his benefits, above all the gift of his Son; the consecration of bread and wine; and participation in the liturgical banquet by receiving the Lord's body and blood. These elements constitute one single act of worship. 1409 The Eucharist is the memorial of Christ's Passover, that is, of the work of salvation accomplished by the life, death, and resurrection of Christ, a work made present by the liturgical action. 1410 It is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. and it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice. 1411 Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord. 1414 As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God. 1415 Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance. 1416 Communion with the Body and Blood of Christ increases the communicant's union with the Lord, forgives his venial sins, and preserves him from grave sins. Since receiving this sacrament strengthens the bonds of charity between the communicant and Christ, it also reinforces the unity of the Church as the Mystical Body of Christ. 1417 The Church warmly recommends that the faithful receive Holy Communion each time they participate in the celebration of the Eucharist; she obliges them to do so at least once a year. 1418 Because Christ himself is present in the sacrament of the altar, he is to be honored with the worship of adoration. "To visit the Blessed Sacrament is... a proof of gratitude, an expression of love, and a duty of adoration toward Christ our Lord" (Paul VI, MF 66). 1419 Having passed from this world to the Father, Christ gives us in the Eucharist the pledge of glory with him. Participation in the Holy Sacrifice identifies us with his Heart, sustains our strength along the pilgrimage of this life, makes us long for eternal life, and unites us even now to the Church in heaven, the Blessed Virgin Mary, and all the saints. 1412 The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you... This is the cup of my blood..." 1413 By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity (cf. Council of Trent: DS 1640; 1651).
Thank you for your gifts, prayers, and support for the Diocese of Lafayette-in-Indiana Seminarians! Because more and more men are answering God's call, the opportunity to be educated in the best seminaries relies on the help of the laity they will one day serve as priests. This appeal provides a tangible way to give to those men who have chosen to give their lives to the Church. The average annual expense associated with the cost of educating one seminarian in formation for the priesthood is more than $40,000.00 per year. With your prayers and response to the 2018 Seminarian Fund Appeal, the affirmation of the people of God is invaluable to the training of the future priests of the Diocese of Lafayette-in-Indiana. Today, the diocese has 21 young men discerning and preparing for the Sacrament of Holy Orders. With the help and support of diocesan families, like yours, these men will receive the proper education and formation to return and serve the families of the diocese through their vocation as priests. It is estimated that for one seminarian the endured cost for tuition as well as room and board averages $35,000 each year. "With individual debt between $240,000 to $320,000 over the course of six to eight years of seminary respectively, it is impossible for a seminarian to work and earn enough money to put himself through seminary today," explained Father Hasser, Vocations Director for the Diocese of Lafayette-in-Indiana. With the rising cost of education, the Diocese of Lafayette-in-Indiana began the Seminarian Fund Appeal, to make up the difference in increases that Fruitful Harvest campaigns simply cannot meet. GIVE A GIFT ONLINE NOW This year, our parish has been given the goal to raise $6,833.83 in support of seminarians. This is just a small portion of the overall appeal goal of $415,000 that all parishes together are striving to meet. This month parishioners will be able to play a part in achieving this goal through a second collection at Masses the weekend of June 15 and 16. Families may also submit a gift to the Diocese of Lafayette-in-Indiana (www.dolin.org). Parishioners may find envelopes in their monthly envelope supply to use for the appeal, in The Catholic Moment, and in the pews. Each gift will go directly toward helping individual seminarians with their education and similar costs. Prayer to Know My Vocation (prayer from Vianney Vocations) Lord, I want to be happy in this life and spend eternity with You in the life to come. From the first moment of my existence, You knew my vocation. Please help me discover Your plan for my life. Help me to know myself. Help me to overcome my fears. Help me to want what You want. Help me to trust You completely. Send Your Holy Spirit into my mind and heart so I can see the gifts You have given me and hear Your call to serve the Church. Increase my desire to bring others to You and to help them reach heaven. Mary Most Holy, Mother of God, pray for me, that I can discover my vocation and have the courage to respond in faith. Amen.
IMPORTANT NOTICE TO PARENTS PLANNING ON ENROL- LING A SECOND GRADE STUDENT IN THE 2018-2019 SRE YEAR. PLEASE CONTACT ME ASAP TO RECEIVE SOME IM- PORTANT INFORMATION ON CHANGES WE WILL BE INTRO- DUCING IN THE COMING YEAR. THOSE WHO HAD CHIL- DREN ENROLLED ALREADY THIS PAST YEAR WILL RE- CEIVE THIS INFORMATION DURING IN THE MAIL. We have had three consecutive weeks of significant Solemnities Pentecost, Trinity Sunday, and now the Solemnity of the Most Holy Body and Blood of Christ, better known by the name of Corpus Christi which translates from the Latin as the Body of Christ. Clearly this is a celebration which brings our focus on the Eucharist, which is at the absolute center of our liturgy, and at the core of our Catholic faith. We have mentioned many times that all revolves around the Eucharist when we receive the real Body and Blood of the Lord. According to the Catechism of the Catholic Church (#1324), The Eucharist is the source and summit of the Christian life. The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself. The Eucharist should be the high point of our week, or even of our day. The author J.R.R. Tolkien (author of The Hobbit and The Lord of the Rings trilogy), who was a devout Catholic, once stated, The only cure for sagging or fainting faith is Communion. Though always Itself, perfect and complete and inviolate, the Blessed Sacrament does not operate completely and once for all in any of us. Like the act of Faith it must be continuous and grow by exercise. Frequency is of the highest effect. Seven times a week is more nourishing than seven times at intervals. SUNDAY OFFERING THIS ISSUE WENT TO PRINT BE- FORE THE OFFERING AMOUNT COULD BE INCLUDED. SEE NEXT WEEK S BULLETIN.