from Fr. Louis’ Bulletin Letter – 11/6/05

November is a month traditionally dedicated to prayer for the dead. The Second Vatican Ecumenical Council’s Dogmatic Constitution on the Church Lumen gentium teaches that “in full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead; and, ‘because it is a holy and a wholesome thought to pray for the dead that they may be loosed from their sins’ (2 Maccabees 12:46) she offers her suffrages for them” (50). The Catechism of the Catholic Church also notes the importance of prayer for the dead: “From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead” (1032). Eternal rest grant unto them, O Lord. And let perpetual light shine upon them. Requiescant in pace. May they rest in peace.

from bulletin column for 11/20/05:

Over the past several weeks, I have highlighted the spiritual importance the Church attaches to our praying for the faithful departed. Praying for the dead is one of the seven spiritual works of mercy and should be part of our daily spiritual routine. Already in the times of the Old Testament there is clear evidence of the practice of praying for the dead among the Jews (2 Maccabees 12:40-45). From the very beginnings of the Church, there is ample attestation of prayers for the dead in the pious inscriptions found at the tombs of the Christian dead. For example, in the catacombs of Priscilla in Rome, Italy, we find this Latin inscription at the burial place of a man named Agape: “I beg you, brothers, to pray when you come here and beg the Father and the Son in all your prayers, that they may save for eternity Agape” (ICUR IX, 25962b). In the same cemetery, we read a Greek inscription at the tomb of a fellow named Epictetus: “In the name of eternal hope, you who read (this), remember Epictetus!” (ICUR IX, 26034). Thus, as it was for our ancestors in the faith, visits to the graves or tombs of our beloved dead to pray for their eternal rest should be a regular part of our Christian life. In addition, to bury the dead is one of the seven corporal works of mercy. Whether you personally knew the person or not, I encourage you to pray for and bury the dead by your participation in the funeral rites of the Church – the Vigil for the Deceased (the wake), the Funeral Mass, and the Rite of Committal at the grave or mausoleum. Requiescant in pace. May they rest in peace.

Fr. Louis Bulletin Letter – October 16, 2005

In recent weeks several parishioners had questions for me pertaining to the Most Holy Eucharist. Perhaps the following answers may be helpful to some of you as well. The current discipline of the Church with regard to the frequency with which one may receive Holy Communion in one day is reflected in the Code of Canon Law promulgated by Pope John Paul II on 25 January 1983. Canon 917 states that “a person who has received the Most Holy Eucharist (at one Mass) may receive it again on the same day” at the second Mass in which the person participates. In other words, if you participate in two Masses in one day, you may receive Holy Communion at both Masses.

The Roman Ritual Holy Communion and Worship of the Eucharist Outside Mass published by the Congregation for Divine Worship under the authority of Pope Paul VI on 21 June 1973 (revised in 1983 in light of the new Code of Canon Law) gives the current discipline of the Church with regard to the Eucharistic fast. Paragraph number 24 states that “communicants are not to receive the Sacrament unless they have fasted for at least one hour from foods and beverages, with the exception only of water and medicine. However, the elderly and those suffering from any kind of infirmity, as well as those who take care of such persons, may receive the Eucharist even if they have taken something within the hour before Communion.”

The Catechism of the Catholic Church (1378) reminds us that “we express our faith in the Real Presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord.” It used to be the custom that before the Blessed Sacrament exposed in the monstrance a person knelt on both knees for a moment while bowing the head (a so-called “double genuflection”). The above-mentioned Roman Ritual Holy Communion and Worship of the Eucharist Outside Mass did not maintain this double genuflection. Paragraph number 84 of that document states that “a single genuflection is made in the presence of the Blessed Sacrament, whether reserved in the tabernacle or exposed for public adoration.” The rationale for that change simply was that it is the one Lord who is present in the Holy Eucharist – and equally so – whether in the reserved Sacrament in the tabernacle or in the exposed Sacrament during adoration. Thus, any distinction between acts of reverence to our Lord present in the tabernacle or in the monstrance is avoided. This means that those who exercise an official liturgical role in a ceremony before the exposed Blessed Sacrament – for example, priest, deacon, reader, altar server – must make a single genuflection when passing before the monstrance. Also, it is perfectly acceptable for the faithful participating in the adoration of the Blessed Sacrament to do a single genuflection. However, this does not prohibit any of the faithful “in the pews” from doing a double genuflection out of their own personal piety.

from Fr. Louis Bulletin Letter – October 9, 2005

As you will recall from my first days at Saint Peter, it is Bishop Listecki’s practice to appoint a priest first as “Parochial Administrator” of the parish before naming him “Pastor.” The Bishop is now prepared to name me the Pastor of Saint Peter and will be coming to Stevens Point for the installation ceremony. Bishop Listecki will celebrate a Pontifical Mass at Saint Peter at 7:00 pm on Tuesday, October 18, the Feast of Saint Luke the Evangelist. At that Mass after his homily, the Bishop presents me to you as your new Pastor. Then he presents to me my brother priests here at Saint Peter, our parish staff, plus members of the Parish Pastoral and Finance Councils and their respective Committees in addition to officers of our parish organizations. Next, the Bishop has me lead you in the solemn Profession of Faith (Nicene Creed) after which I take the Oath of Fidelity. Priests of the Deanery will be invited to concelebrate the Mass and all of you are warmly encouraged to participate in this special occasion of prayer. Following the Mass there will be a reception in Kolbe Hall allowing Bishop Listecki the opportunity to meet as many of you as possible. Also, the Bishop will be inspecting our sacramental record books as well as our finances and then remain with us over night.

The Bishop gave me another bit of good news this past week as he is naming a new Parochial Administrator for the parishes in Junction City, Milladore, and Blenker. Effective October 11, I am relieved of those responsibilities towards our neighbors to the west. May the Lord bless them and their new shepherd!

Last week in the explanation of consultation in the parish, we focused on the Parish Pastoral Council and its Committees. We conclude the series this week looking at the Parish Finance Council, which is “a consultative body that helps the Pastor to act justly and prudently in the administration of the parish’s temporal goods . . . The ways by which it fulfills its shared responsibility are: the spiritual enrichment of the members; formation of financial policies, including devising and regular monitoring of a parish budget, and of policies for the proper maintenance of the buildings and grounds of the parish; long-range financial planning; preparation of an annual financial report; and attention to civil law pertaining to the administration of the temporal goods of the parish” (Bishop John. J. Paul, On Consultation in the Parish and Deanery, pp. 24-25). In order to assist the Parish Finance Council in fulfilling its responsibilities, there may be several permanent committees: Budget Committee, Building and Grounds Committee, and Cemetery Committee. Because the parishes of the area established in 1973 the Stevens Point Area Catholic Cemetery Association, Saint Peter’s has no need of its own Cemetery Committee. In addition, our parish does not have a Budget Committee distinct from the Finance Council since Saint Peter’s is not a behemoth or complex operation that demands this. Rather, the Finance Council itself carries out all budgetary responsibilities. Finally, Saint Peter’s does have an excellent Building and Grounds Committee that is very pro-active in caring for our aging physical plant.

Thank you to those who serve so faithfully in these areas! Saint Peter, pray for us!

From Fr. Louis’ Bulletin Letter 10/2/05

According to universal Church discipline (Code of Canon Law, canons 536-537), each parish has two bodies of consultation, the Parish Pastoral Council and the Parish Finance Council. In order to give a general orientation regarding the role and function of these councils, last week I explained the nature of consultation itself. Keeping that in mind, we can now complete the picture with more details.

The work of both Saint Peter’s Pastoral Council and Finance Council is informed and inspired by the vision of the Church itself, especially as set forth in the teaching of the Second Vatican Council. The Pastoral and Finance Councils are closely related to one another, yet are distinct bodies “by virtue of their distinct purposes, their distinct responsibilities, and the distinct qualifications for membership on each” (Bishop John J. Paul, Pastoral Letter On Consultation in the Parish and Deanery, p. 21).

The Parish Pastoral Council is “a consultative body by which the Christian faithful of a parish, together with those who have pastoral authority, give their help in fostering pastoral activity . . . The ways by which it fulfills its shared responsibility are: the spiritual enrichment and growth of its members; the study of the Christian life of the People of God with special attention to their Christian vision, needs, and hopes; the discernment of the relationship of the pastoral activity of the parish to the legitimate needs and hopes of the parish community; establishment of priorities among the various aspects of the pastoral activity of the parish; and the formation of policy and the development of programs of pastoral activity” (p. 21). In sum, Saint Peter’s Pastoral Council has responsibility to give counsel to me, your Pastor, regarding the pastoral activity in the parish. Members of the Pastoral Council must be parishioners of Saint Peter’s in full communion with the Catholic Church. Two-thirds of the members are elected and one-third are appointed by the Pastor. Members serve a two-year term that can be renewed twice. Saint Peter’s Pastoral Council meets five times a year.

In order to assist the Parish Pastoral Council in fulfilling its responsibilities, there are normally four work groups or permanent committees: Family Life, Sacred Worship, Catholic Education, and Justice and Peace. These committees direct themselves to four fundamental areas of pastoral life in the parish. This list of committees is not exhaustive as other committees may be formed according to specific needs of the parish.

Thank you to those who so faithfully serve on our Pastoral Council and on its four committees. Next week, we will focus on the Parish Finance Council.

Saint Peter, pray for us.

Father Kevin C. Louis

From Fr. Louis’ Bulletin Letter 9/25/05

Please take the time to review the information regarding the 2005-2006 Diocesan Annual Appeal that you picked up after Mass last weekend (or you received in the mail). Keep praying for our new shepherd, Bishop Listecki, and for the success of this year’s Appeal. And please give prayerful consideration to your own financial gift to the Appeal. With your generosity we can once again meet and even surpass our parish target (which is actually $2,181.66 less than last year!).

In accordance with universal Church law embodied in the Code of Canon Law and particular legislation of the Diocese of La Crosse (for example, Synod V Acts), Saint Peter’s has two bodies of consultation, the Parish Pastoral Council and the Parish Finance Council, each with its various standing committees. As Christians – members of Christ’s Body, the Church – we are called to worship God, to know Him and share this knowledge with others, and to serve Him in the Church and in the world by our service to one another. Under this aspect of service is consultation to be understood. Consultation is the service the faithful give to their pastors in the Church to assist them in carrying out their responsibilities to God and those entrusted to their care. In his Pastoral Letter On Consultation in the Parish and Deanery (1 May 1985), then-Bishop John Paul explained that “consultation is nothing more and nothing less than the familial conversation between pastors and their people in striving to live the life of Christ more fully in the parish, the deanery, and the diocese” (p. 5). During the past 40 years the term “shared responsibility” or “co-responsibility” has been employed to express the “interdependence and necessary collaboration of pastors and their people in living the Christian life, in carrying out our Christian mission. Responsibility in the Church is shared by all in virtue of our common baptism; it is shared in a distinct manner by each member of the Church according to his or her state of life, personal gifts, and office in the Church” (p. 5).

In order to have a proper understanding of the nature of consultation, it is helpful to distinguish three kinds of responsibility exercised in the Church. First, the responsibility of pastoral authority is the responsibility of the one sent to act in the person of Christ as pastor or head of the Christian community and so is connected to the Sacrament of Holy Orders. Second, there is policy formation, the responsibility of those whom the pastor calls together for consultation in order to assure effective pastoral leadership in the particular Christian community. The choice of the term “policy formation” instead of “policy-making” is deliberate insofar as the “pastor must accept the responsibility of making or legislating pastoral policies after they have been formed through the consultative process” (p. 6). Third, administration is the “responsibility of those, employed and volunteer, who carry out in practice or implement the pastoral policies and programs of the parish, the deanery, and the diocese” (p. 6).

In light of the nature of consultation in the Church, meeting for consultation has specific qualities that distinguish it from other types of meetings. “At meetings called for the purpose of consultation, the end in view is not a vote by which the majority can rule the minority, but rather a mutual exchange by which true understanding is achieved. True understanding will lead to solidarity in working for the Church. Many times, the process of consultation requires education or the deepening of knowledge about some aspect or aspects of Church life. The hard work of obtaining a more profound knowledge of a pastoral issue or a financial issue with pastoral implications enriches the Christian life of the person giving consultation and makes possible mutual agreement about what direction Church life should take in a given area” (p. 7).

Watch next weekend’s bulletin for the second part in this series on consultation in the parish. And pray for those who serve you and me on the Pastoral and Finance Councils.

Saint Peter, pray for us!

Father Kevin C. Louis

From Fr. Louis’ Bulletin Letter 9/4/05

The Second Vatican Council’s Dogmatic Constitution on the Church Lumen gentium (28) teaches us that the “the divinely instituted ecclesiastical ministry is exercised in different degrees by those who even from ancient times have been called bishops, priests, and deacons.” “There are two degrees of ministerial participation in the priesthood of Christ: the episcopacy and the presbyterate. The diaconate is intended to help and serve them . . . The degrees of priestly participation (episcopate and presbyterate) and the degree of service (diaconate) are all three conferred by a sacramental act called ‘ordination,’ that is, by the Sacrament of Holy Orders” (Catechism of the Catholic Church, 1554). Congratulations to Gary Glodowski whom Bishop Listecki has accepted into the formation program to become a permanent deacon in our Diocese of La Crosse. Gary recently graduated from the diocesan Lay Formation Institute as well as the Leader of Prayer program. This fall he begins his formation for the diaconate which will culminate, God willing, in his ordination as a deacon in 2010. With regard to deacons, the Catechism of the Catholic Church says that they “share in Christ’s mission and grace in a special way. The sacrament of Holy Orders marks them with an imprint (‘character’) which cannot be removed and which configures them to Christ, who made himself the ‘deacon’ or servant of all. Among other tasks, it is the task of deacons to assist the bishop and priests in the celebration of the divine mysteries, above all the Eucharist, in the distribution of Holy Communion, in assisting and blessing marriages, in the proclamation of the Gospel and preaching, in presiding over funerals, and in dedicating themselves to the various ministries of charity” (1570).

Over the centuries, the Church “generated the norm of conferring the priesthood only on those who have already received the diaconate and exercised it appropriately” (Basic Norms for the Formation of Permanent Deacons, 3). Thus, as a man preparing for the priesthood, I was ordained a transitional deacon at the Basilica of Saint Peter, Vatican City State, on April 6, 1989. On the other hand, the permanent diaconate – to which Gary aspires – is, as the name implies, a stable state that does not terminate in priestly ordination. This permanent diaconate can be conferred on married men and has always been maintained by the Churches of the East. It was the Second Vatican Council (1962-1965) that restored the permanent diaconate “as a proper and permanent rank of the hierarchy” (Dogmatic Constitution on the Church Lumen gentium, 29) in the Latin Church.

Let us pray for Gary and for all those men from around our Diocese who have discerned that God may be calling them to service as deacons.

Saint Peter, pray for us!

Father Kevin C. Louis