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Reverence During Daily Mass: Why It matters for our entire parish

Sat, 06 Jun 2026 00:53:18 GMT

Reverence During Daily Mass: Why It matters for our entire parish

A few weeks ago, I wrote about the beauty of sacred silence before Mass and during Mass. I received a follow-up question regarding whether it was okay for activities in the parish hall while daily Mass is being celebrated. While there is no “Canon Law” that forbids activities in a parish hall during Mass, I would argue that Mass is always a greater priority and the parish should avoid scheduling activities during times when the Eucharist is being celebrated.

Daily Mass is one of the quiet treasures of parish life. Even when only a few people are gathered in the church, the Eucharist is the same sacred mystery celebrated on Sundays: Christ becomes present among us offering Himself to the Father for our salvation. Because of this, the Church invites us to cultivate an atmosphere of reverence not only inside the church itself but throughout the parish environment whenever Mass is celebrated.

However, the deeper question is not legal but pastoral. Even though the parish hall is not a sacred space in the same way the church is, the “Church” asks that nothing nearby take place that would distract from prayer or disrupt the celebration of the Eucharist. The General Instruction of the Roman Missal highlights the importance of silence and recollection, and Canon 1210 reminds us to avoid anything “discordant with the holiness of the place.” While these norms apply directly to the church, the spirit behind them naturally extends to the surrounding areas.

For this reason, most dioceses follow a simple and sensible pastoral practice. Quiet activities, such as small meetings, office work, food pantry operations, or school tasks that do not create noise, are perfectly appropriate during Mass. But loud or disruptive activities, sports, parties, rehearsals or anything that causes significant foot traffic, should be paused until Mass has ended. The guiding principle is straightforward: if it disrupts the Mass or distracts the faithful, it should not happen.

This approach reflects a deeper truth. Mass is not just “one event among many.” It is the source and summit of parish life. Even if the hall is not a sacred space, the parish environment should reflect reverence, unity of purpose, and respect for the Eucharistic mystery taking place just a few steps away. Pausing activities for a short time is not a burden, it is an act of love for the Lord and for one another.

A simple way to express this is that the Church does not forbid activities in the parish hall during daily Mass, but out of reverence for the Eucharist and respect for those attending, we avoid anything that could create noise or distraction. The goal is not to restrict parish life, but to honor the sacred moment happening just a few steps away.

In a world filled with noise, distraction, and constant motion, the quiet that surrounds the Eucharist becomes a powerful witness. By keeping the parish hall peaceful during daily Mass, we honor the Lord who comes to us in the Eucharist and strengthen the spiritual heart of our parish.

Why Popes Write Encyclicals: A Living Tradition of Teaching, Guidance, and Unity

Tue, 26 May 2026 18:02:04 GMT

Why Popes Write Encyclicals: A Living Tradition of Teaching, Guidance, and Unity

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The Mass Intention and the Heart’s Intention at Holy Communion

Tue, 19 May 2026 15:13:42 GMT

The Mass Intention and the Heart’s Intention at Holy Communion

Every time the Church gathers for the Holy Sacrifice of the Mass, something profound happens: Christ Himself offers His perfect sacrifice to the Father, and we are drawn into that mystery. Within this great act of worship, the Church recognizes a real distinction between the Mass intention attached to a specific celebration and the personal intentions of the faithful. When properly understood, both help us enter the Eucharist more deeply and fruitfully.

When a priest receives an offering so that he will celebrate a Mass according to a determined intention, that intention is part of the Church’s discipline for applying the Eucharistic sacrifice. The Church teaches that the faithful, by their offering, seek to unite themselves more closely to Christ’s sacrifice and cooperate with the needs of the Church.

At the same time, the Church strongly guards against treating Mass intentions in a way that would make sacred things resemble a transaction. The 2025 decree on Mass intentions addresses this directly: it states that it would be illicit to replace the promised application of a Mass with only a general “intention of prayer” during a different kind of celebration (such as a service of the Word) or with only a brief mention at certain moments in the Eucharistic celebration. The stated reasons are justice toward the offerors, keeping the word given, and the duty to avoid even the appearance of commerce” in sacred things.

With that clarity in mind, we can focus on what Holy Communion itself requires. Holy Communion is not merely mental. It is the actual reception of the Eucharist. It is what Catholic teaching calls “sacramental reception” and it requires proper dispositions.

The Catholic Encyclopedia explains that Holy Communion can be received fruitfully when a person has the right interior disposition, especially freedom from at least mortal sin; and it notes that for those in grievous sin, confession is necessary, except where confession is morally impossible and there is real necessity, in which case an act of perfect contrition (with the intention to confess as soon as possible) is required.

This is echoed in Redemptionis Sacramentum: anyone conscious of grave sin should not receive without prior sacramental confession, “except for grave reason” when confession is lacking; then the person must make an act of perfect contrition including the intention to confess as soon as possible.

The saints consistently teach that the moment of Holy Communion is the most powerful moment to present our intentions to the Lord. As we receive the Body and Blood of Christ, we should ask for the grace we most need: healing of memories, strength in trials, deeper faith, help for our families, or mercy for the departed. This is not a distraction from the liturgy. It is the heart of personal encounter with Christ.

As you come to Mass each week, consider taking a quiet moment beforehand to name your intentions. Offer them to God during the Offertory, unite them to Christ during the Eucharistic Prayer, and bring them again to Him as you approach Holy Communion. The Lord delights in receiving the desires of your heart and returning them to you transformed by His grace.

Why Altar Servers fold their hands upright during Mass, and why we should, too.

Mon, 11 May 2026 23:26:32 GMT

Many years ago, before I was a deacon, a friend once remarked that I seemed “very pious” at Mass, and he didn’t mean it as a compliment. He told me he often noticed my hands folded upright in prayer. It was when we were at a men’s retreat when he finally shared this with me and offered an apology. He said, “Dan, I’ve come to understand that your prayer posture isn’t for show. It’s simply part of who you are.” I thanked him for that.

There was a time in high school and college when I stopped folding my hands because I thought it looked too childlike. Thankfully, when my wife and I had children, something in my heart compelled me to return the simple prayer posture I learned when I received Holy Communion for the first time and continued as an altar server. It felt like coming home.

One of the most recognizable signs of reverence at Mass is the way altar servers walk and stand with their hands folded upright, fingers together, thumbs crossed, held close to the chest. This gesture is simple, silent, and deeply meaningful. It teaches us something essential about prayer, and it’s a posture every Catholic can benefit from imitating.

At its heart, folded hands express readiness and devotion. In ancient times, a servant would place his hands together before his master as a sign of trust and willingness to serve. When altar servers fold their hands, they silently proclaim the same truth: I am here for God. Their stillness is not stiffness, it is attentiveness. Their posture becomes a living prayer.

The gesture also fosters interior unity. When the hands are brought together, the body mirrors what the soul is meant to do: gather itself, focus, and turn toward the Lord. Our bodies influence our hearts. When we fold our hands, we reduce distractions and signal to ourselves that something sacred is happening. In a world full of noise, this small act becomes a powerful tool for recollection.

For altar servers, the posture has a practical purpose as well. It prevents unnecessary movement and keeps their attention fixed on the altar. The faithful in the pews are not required to fold their hands in the same way, yet doing so can help cultivate a more prayerful disposition. The Church has always taught that the body participates in prayer. Our posture shapes our interior life. When we fold our hands, we are not just “looking prayerful”, we are becoming prayerful.

The upward orientation of the folded hands also subtly expresses lifting the heart to God. Though the hands are not raised high, they point upward, reminding us that our prayer is directed toward heaven. Many Catholics find that folding their hands during moments of silence, before receiving Communion, or during personal prayer helps them remain centered on Christ.

Finally, folded hands are a sign of humility and receptivity. They are hands that are not grasping or demanding, but resting and ready to receive. In the Mass, where God gives Himself completely, this posture becomes a beautiful expression of our identity as children before the Father.

Altar servers show us that reverence is expressed not only in words but in the language of the body. By folding our hands together and holding them upright, we join them in a posture of readiness, humility, and love -- one that draws us more deeply into the mystery of the Eucharist.

Saints Who Were Mothers: Faith, Family, and Holiness in Everyday Life

Tue, 05 May 2026 18:19:41 GMT

As we honor Mother’s Day with flowers, heartfelt cards, and perhaps a warm Knights of Columbus breakfast after Mass, each a beautiful gesture, let us also pause to embrace an even greater gift the Church offers, the inspiring witness of saintly mothers whose lives illuminate the path of faith.

Motherhood is often described as a vocation of love, sacrifice, and perseverance. In the Catholic tradition, several canonized saints lived this calling not only as biological mothers but also as spiritual leaders within their families. Their lives remind us that holiness is not reserved for cloisters or pulpits, it can flourish inside and outside the home and in the daily routines of family life. I share with you a summary of five motherly saints.

Saint Monica (331-387) – Patron Saint of Wives and Abused Victims - The Persistent Intercessor

Saint Monica, mother of Saint Augustine, is perhaps one of the most well‑known mothers in Church history. Living in the 4th century, she endured years of heartache over her son’s wayward lifestyle and rejection of the faith. Through decades of patient prayer, fasting, and gentle witness, Monica’s steadfast love became the channel through which Augustine encountered Christ. Her story is a testament to the power of a mother’s intercession and the hope that no soul is beyond God’s reach.

Saint Gianna Beretta Molla (1834-1888) Patron Saint of Expectant Mothers – The Modern Witness

A pediatrician, wife, and mother of four, Saint Gianna Beretta Molla lived in mid‑20th‑century Italy. When faced with a life‑threatening complication during her fourth pregnancy, she chose to preserve the life of her unborn child, even at the cost of her own. Gianna’s decision was not made lightly, it was rooted in her deep faith, professional understanding of life’s dignity, and maternal love. She died shortly after giving birth, leaving behind a legacy of courage and self‑giving love that continues to inspire pro‑life witness today.

Saint Elizabeth Ann Seton (174-1821) – The Educator and Spiritual Mother

The first native‑born American saint, Elizabeth Ann Seton was a widow and mother of five. After converting to Catholicism, she founded the first free Catholic school in the United States and established the Sisters of Charity. Balancing her role as a mother with her mission to educate and serve, she demonstrated that motherhood could extend beyond one’s own children to embrace the needs of the wider community.

Saint Zélie Martin (1823-1894) – The Mother of a Saintly Family

Saint Zélie Martin, along with her husband Louis, raised nine children, five of whom survived to adulthood, all becoming nuns. Among them was Saint Thérèse of Lisieux, the “Little Flower.” Zélie’s letters reveal a woman deeply devoted to her children’s spiritual formation, attentive to their personalities, and committed to guiding them toward heaven. Her life shows that the home can be a fertile ground for nurturing saints.

Saint Felicity – Patron Saint of Mothers - The Martyr Mother

Saint Felicity, a 2nd‑century martyr, was a pregnant Christian imprisoned for her faith. She gave birth in prison and was executed shortly afterward. (Her child was a adopted by a Christian mother.) Felicity’s courage in the face of persecution and her willingness to suffer for Christ, even as a new mother, stand as a profound witness to the strength of faith under trial.

These saints, Monica, Gianna, Elizabeth Ann, Zélie, and Felicity, represent different eras, cultures, and circumstances, yet they share a common thread: they lived their motherhood as a path to holiness. Whether through prayerful perseverance, sacrificial love, educational leadership, or martyrdom, they reveal that the vocation of motherhood is a sacred calling capable of transforming both family and society.

Their stories invite today’s mothers to see their daily sacrifices, joys, and challenges as opportunities for sanctity. In the Catholic vision, every diaper changed, every meal prepared, every prayer whispered over a sleeping child can be an offering to God, an act of love that echoes the lives of these holy women.

Entering the Quiet: The Sacred Gift of Silence at Mass

Mon, 27 Apr 2026 19:56:02 GMT

Entering the Quiet: The Sacred Gift of Silence at Mass

In my role as Pastoral Associate at Our Lady of the Ozarks, I arrive early at the parish in preparation for Holy Mass. The church is very peaceful and surreal before the busyness of the day. It is not too long before parishioners and visitors begin to arrive. Some people will greet one another and share fellowship in the gathering space. Others will head directly to the stillness of the worship space for quiet reflection. Others may pray a rosary, individually or with the congregation. Then five to eight minutes or so before the start of Mass, a transformation takes place. We enter a different kind of space, one shaped not by noise, activity, or conversation, but by holy silence .

The Church teaches that silence is an essential part of the Mass. It is not simply a pause between spoken parts; it is a ritual action in its own right. Silence prepares us to hear God’s Word, to confess our sins honestly, to offer our intentions, and to receive the Eucharist with reverence. But this liturgical silence begins long before the opening hymn. It begins the moment we walk in and genuflect to the tabernacle.

When we enter the church quietly, we give ourselves the gift of preparation. We allow our hearts to settle. We let go of distractions. We remember why we are here. This quiet is not only for our own sake, but also an act of charity toward others. Our silence helps create an atmosphere where every person can pray, reflect, and prepare to encounter Christ.

The Roman Missal identifies several distinct silences during the Mass, each with its own purpose. During the Penitential Act, silence allows us to acknowledge our sins honestly. After the priest says, “Let us pray,” a pause is required so the faithful can form their intentions. It is only then that the Collect (the Opening Prayer) can truly “collect” the prayers of the people. In the Liturgy of the Word, silence before the readings, after the readings, and after the homily allows the Word of God to be received and pondered. These are not empty spaces; they are moments when the Holy Spirit works quietly in the heart.

Two of the most profound silences occur during the Eucharistic Prayer and after Holy Communion. As the priest elevates the Host, the profound hush that falls over the congregation is an expression of awe and wonder. Words fail to express Christ’s Real Presence. This silence is an act of communal adoration, a shared recognition that we are standing on holy ground. When we return to our pews after receiving the Eucharist, the silence becomes intensely intimate. It is the "quiet room" of the heart where the communicant hosts the Divine Guest. It is In this stillness, that the "still, small voice of God” can be heard.

In the modern age, many find silence uncomfortable. Yet, the Church persists in its use because it knows that God is the friend of silence. As St. Faustina once noted, "A talkative soul is empty inside." The beauty of silence in the Mass is that it refills that emptiness. It provides the necessary friction against the rush of the world, creating a sanctuary in time where we can truly hear the heartbeat of the Church. By embracing these quiet moments, we do not simply observe a ritual; we enter into a living mystery where, in the absence of sound, the fullness of God is revealed.

Why Catholic retreats are important for our High School youth

Tue, 21 Apr 2026 17:08:52 GMT

Why Catholic retreats are important for our High School youth

For today’s high school teens, life moves at a relentless pace. They navigate academic pressure, social expectations, digital noise, and the constant question of who they are becoming. In the midst of all this, faith can easily become something squeezed to the margins. A weekend retreat like the Steubenville Youth Conference offers something profoundly different: sacred time. It gives our young people a chance to step away from the noise and encounter Christ in a way that is personal, joyful, and transformative.

These retreats are crafted specifically for the spiritual and emotional needs of teenagers. Dynamic speakers address the real, everyday struggles that our youth face: identity, relationships, anxiety, and the desire to belong. Joy filled worship shows them that the Church is not only alive but vibrant. Eucharistic adoration becomes a moment of deep encounter, where many teens experience the presence of Jesus in a way they have never known before. The Sacrament of Reconciliation, offered with gentleness and encouragement, becomes a place of healing rather than obligation. For many, this is the moment when faith shifts from “something I learned” to “Someone I know.”

One of the most important fruits of a retreat weekend is the strengthening of parish community. When teens travel, pray, laugh, and worship together, they form bonds that carry into the school year. They return home more connected to their youth leaders, more invested in parish life, and more aware that they belong to a family of faith. These shared experiences create a foundation of trust and friendship that supports them long after the retreat ends. A parish that invests in its youth is a parish that builds its future.

There is also a deeper, less obvious grace at work, one that is easy to overlook. A Steubenville weekend functions as a counter cultural reset. For 48 hours teens step out of the constant swirl of social media, comparison, and performance. They step into silence, sacraments, joy, and purpose. They rediscover who they are without the pressure to impress or compete. This brief but powerful shift can redirect the entire trajectory of a young person’s spiritual life. Many return with a renewed sense of identity, clarity about their vocation, and a desire to live as intentional disciples.

As a parish, we want to give our young people every opportunity to grow in holiness, confidence, and community. A retreat weekend is not simply a trip or a youth activity, it is an investment in their spiritual foundation, their relationships, and their future as members of the Body of Christ. When we support our teens in attending retreats like Steubenville, we are planting seeds that will bear fruit for years to come.

Please encourage our youth to attend this year’s Steubenville Conference. Our three Lady’s parishes will be attending the July 10-12 weekend on the campus of Missouri State University. And pray for our youth, their chaperones, and all who will attend this summer. May the Holy Spirit move powerfully in their hearts and lead them ever closer to Christ.

The Call to Holy Orders and the importance of the pre ordination retreat

Wed, 15 Apr 2026 20:19:42 GMT

Twelve years ago, as I was nearing the end of my diaconate studies and formation, I spent five days on a canonical retreat. This pre-ordination retreat is a sacred and essential moment in the journey of Holy Orders. Required by Canon Law, it provides candidates with intentional time away from daily responsibilities to enter into silence, prayer, and deep reflection. The Church recognizes that ordination, whether transitional or permanent, marks a profound change in a man’s identity and mission. As the Director of the Permanent Diaconate for our diocese, I have both the privilege and responsibility to mentor our deacon candidates. This week I join five men on retreat prior to their July ordination.

This retreat allows candidates to deepen their relationship with Christ, reflect on the promises they will soon make, and discern their readiness with clarity and freedom. It prepares them spiritually for a life of service and strengthens their communion with the Church and its mission. While both transitional and permanent deacons share this foundational experience, the focus of their retreats differs because their vocations unfold in distinct ways.

For transitional deacon candidates, the retreat is shaped by their path toward priesthood. These men are seminarians who will serve as deacons for a relatively short period of time before priestly ordination. As a result, their retreat emphasizes the diaconate as a step within priestly formation. The spiritual conferences and periods of reflection often center on celibate chastity, priestly spirituality, and the promises they will soon make as future priests. The tone tends to be more formation‑oriented, helping them transition from academic life to the pastoral responsibilities they will soon assume. Their retreat looks ahead not only to diaconal service but also to the priestly identity they are preparing to embrace.

For permanent deacon candidates , the retreat marks the beginning of a lifelong vocation in the diaconate. These men are often married, employed, and deeply rooted in family and community life. Their retreat therefore focuses on integrating ordained ministry with the realities of marriage, family responsibilities, and secular work. The spirituality emphasized is one of service grounded in everyday life, being a bridge between the Church and the world. In many dioceses, the candidate’s spouse participates in portions of the retreat, acknowledging the world The tone is pastoral and practical, aimed at helping candidates understand how their ministry will unfold within the rhythms of their existing commitments.

There are a few elements that differ between the two diaconal retreats. Transitional deacons prepare for a ministry that anticipates priesthood, with an emphasis on preaching, teaching, and liturgical leadership as preparation for future sacramental responsibilities. Permanent deacons, by contrast, prepare for ministries rooted in charity, outreach, and pastoral presence within the parish and local community. And while transitional candidates focus on celibate priestly identity, permanent candidates reflect on holiness within marriage and the call to serve while remaining fully present to their families.

At the heart of this call to Holy Orders lies the moment when the bishop lays his hands upon the candidate, invoking the Holy Spirit and linking him to the unbroken apostolic tradition. This gesture, simple yet immense in meaning, signifies that the man no longer serves by his own strength but is configured to Christ the Servant for the sake of the Church. Entering retreat with this reality in view invites a deeper surrender, a readiness to be shaped, claimed, and sent by God.

Please join me in praying for our five deacon candidates: James Haston, Kevin Haverly, Howard Mohn, Steve Reddin, and Mike Wilson. May the grace of the Holy Spirit prepare their hearts and clarify the call as they embrace a life of service.

Divine Mercy Sunday: The Hidden Jewels of God’s Tender Love

Sun, 12 Apr 2026 20:14:13 GMT

The Second Sunday of Easter, known throughout the Church as Divine Mercy Sunday, is far more than a devotional observance. It is a radiant jewel set into the very heart of the Easter season. Many Catholics know the Chaplet or the Image, but fewer realize this beautiful treasure the Church invites us to contemplate on this day. Divine Mercy Sunday is the one day when the Hour of Mercy and the Feast of Mercy converge.

One of the most remarkable truths about Divine Mercy Sunday is that it is the only feast Jesus Himself explicitly requested. Through St. Faustina, the Lord asked that the Church dedicate the octave day of Easter to His mercy. This alone makes the feast extraordinary. It is not merely a pastoral initiative or a devotional preference -- it is a direct desire of Christ for His people.

Yet the feast is not separate from Easter; it is the completion of Easter’s octave, the “eighth day” of the Resurrection. In biblical symbolism, the eighth day is the day of new creation. Divine Mercy Sunday proclaims that the Resurrection is not only a victory over death but the opening of a new world where mercy is the air we breathe. The Risen Christ does not return with vengeance or reproach. His first words to the apostles were simple and stunning: “Peace be with you.”

The Gospel for this Sunday reveals another hidden jewel, it is the moment when Jesus institutes the Sacrament of Reconciliation. The Risen Lord breathes the Holy Spirit upon the apostles and entrusts them with the authority to forgive sins. Divine Mercy Sunday is, in a real sense, the birthday of Confession in the New Covenant. The feast invites us to rediscover this sacrament not as a burden, but as a homecoming.

Perhaps the most astonishing grace of this day is the promise Jesus gave to St. Faustina that those who receive Holy Communion worthily on Divine Mercy Sunday receives complete forgiveness of sins. This is not the same as a plenary indulgence; but it is something even more far-reaching. It is a kind of spiritual renewal akin to a second baptism. It is Christ pouring the full power of His Passion and Resurrection into our souls.

The image of Divine Mercy, with rays of red and pale light streaming from Christ’s Heart, reminds us that mercy flows from the very center of the Paschal Mystery. The water and blood symbolize Baptism and the Eucharist, the sacraments that make us new. Divine Mercy Sunday is not about a picture (or a welcoming Forsyth billboard); it is about the open Heart of Christ.

Finally, this feast is especially for those who feel lost or forgotten -- the discouraged, the ashamed, the fallen-away, the wounded. Jesus told St. Faustina that the souls who most need His mercy often fear Him the most. Divine Mercy Sunday is His answer: a day when He says to every soul, “Your misery is the vessel of My mercy.” (Diary entry 1485 in Divine Mercy in My Soul.)

May this feast renew our parish, our families, and our hearts with the peace of the Risen Christ.

Why do Christians call Good Friday “Good”?

Fri, 27 Mar 2026 16:59:06 GMT

Why do Christians call Good Friday “Good”?

Growing up in a Catholic family, I found it odd that the Church called the day of the week when Jesus was nailed to the cross, “Good Friday”. How can the day of Christ’s suffering and death be called “good”? The title seems almost contradictory. Nothing about the events of this day feels “good” in the ordinary sense of the word. And yet, for all Christians, Good Friday is one of the holiest and most hopefilled days of the entire year.

The heart of the answer is simple: Good Friday is “good” because of what God accomplished through it. The Cross, which appears to be the triumph of darkness, is in fact the moment when divine love breaks the power of sin and death. The Church dares to call this day “good” because it is the day our salvation was won.

From the beginning, Christians understood that the Crucifixion was not an accident or a tragic detour in Jesus’ mission. It was the very purpose for which He came. In freely offering Himself, Christ takes upon His shoulders the full weight of human sin—every betrayal, every injustice, every wound we inflict on one another and on ourselves. He enters the depths of human suffering so completely that nothing in our lives is untouched by His redeeming love. The “good” of Good Friday is not found in the brutality of the Cross, but in the love that transforms it.

It is also good because evil was defeated on its own battlefield. What looked like the triumph of darkness was actually its undoing. In offering Himself freely, Jesus broke the power of sin and death. The Cross becomes not a symbol of defeat, but the moment when God’s love proves stronger than every force that opposes it.

And of course, Good Friday cannot be separated from Easter. The Paschal Mystery is one seamless act of redemption:

* On Good Friday, Christ enters death.

* On Holy Saturday, He descends into its depths.

* On Easter Sunday, He rises, carrying humanity with Him.

There is no Resurrection without the Cross. Easter joy is the fruit of the love revealed on Friday.

Ultimately, Good Friday is “good” because it reveals who God truly is; a God who would rather suffer for us than lose us. A God whose love does not retreat. A God who transforms the darkest day into the doorway of eternal life.

Finally, Good Friday is good because it changes us. It invites us to stand at the foot of the Cross with Mary, John, and the faithful few who remained. It calls us to remember that Christ’s sacrifice was not a distant historical event, but a personal gift offered for each of us. In the shadow of the Cross, we rediscover our worth, our dignity, and our calling to love as Christ loves.

Good Friday is good because God is good, and on this day His goodness was poured out for the world.

"We adore you, O Christ, and we bless you,

because by your holy cross you have redeemed the world." -- St. Francis of Assisi

The History and Meaning of Veiling Statues and the Crucifix During Lent

Sat, 21 Mar 2026 21:52:23 GMT

The History and Meaning of Veiling Statues and the Crucifix During Lent

This past week I was in Colorado to visit our 6- and 8-year-old granddaughters. We attended their Saturday Vigil Mass on Laetare Sunday. Two things caught my attention. First, the priest did not wear the traditional rose-colored vestment which is optional. Secondly, was that the church had already veiled their crucifix. During Lent, veiling the crucifix and statues is optional, but the more common practice is to veil beginning with the Fifth Sunday of Lent, Passion (Passiontide) Sunday.

Two years ago, I wrote an article on this ancient practice, but from the perspective on “why some Catholic churches veil their statutes.” This time, I wish to go a little deeper and approach the topic from a historical perspective.

Epiphany

test@4lpi.com (Web Team) — Wed, 10 Apr 2019 12:28:16 GMT

Besides the Wise Men, what is significant about the Epiphany?

How do you manifest Jesus to all with whom you come into contact?

Epiphany means “manifestation,” or public display. The feast is usually celebrated January 6. In the US, it is celebrated on the Sunday nearest to January 6. It originates from a story unique to Matthew (2:1-12). Magi from the East come to offer homage to the newborn King, presenting him with gifts of gold, frankincense, and myrrh.

This part of Matthew’s infancy narrative differs from Luke’s account of the birth of Jesus. In Luke there are no Magi, star, nor gifts. Luke has Jesus being born in a stable after Mary and Joseph’s long travel from Nazareth to Bethlehem. Matthew seems to have the family living in a house in Bethlehem, where the Magi find them.

Why these differences? They stem from the needs and concerns of the audience the authors were addressing, as well as the theological stance of each author. Knowing the original intention helps get at the correct interpretation of the text.

Since Matthew was writing primarily to a Jewish community, his concern was to show that Jesus did not come just for Jews, but for Gentiles as well. From his very birth, Jesus not only manifests himself to Jews, but also to Gentiles, who are prominently included in the manifestation, symbolized by the Magi and their journey. This is the most significant aspect of the feast of Epiphany. How do you manifest Jesus to all with whom you come into contact?

©LPi

Baptism of the Lord

test@4lpi.com (Web Team) — Mon, 08 Apr 2019 13:16:32 GMT

“We are called to live our baptism every day, as new creatures, clothed in Christ.”

— Pope Francis

What reference point do you use when making decisions? Many times, impulse takes control and decisions are made based solely on emotion and desire. We all know that these types of decisions can often get us into trouble. When a person has a confident sense of who they are and a real understanding of what is important and of value, the likelihood of kneejerk impulsive choices diminishes. Baptism gives us what we need to make well informed and purposeful decisions. By this simple gesture, God claims us as His own and provides us with the identity and purpose we need to properly live life.

It is tremendously reassuring, when we truly embrace this revelation and realize that we no longer have to wonder about the purpose of our lives or struggle to find our way. The answer of who we are in God has been given to us. We no longer have to fumble around, trip over ourselves or walk aimlessly about. Issues surrounding the sacredness of life, the meaning of death, the protection of those most vulnerable, care for the weak and the poor, offering hospitality to those in search of a home, the purpose and proper place of work, how to create a just social order, caring for creation, and understanding our roles as heralds and stewards are just a few of the wonderful gifts baptism brings. When we make decisions based on things such as these core Gospel truths we really act as Christ himself, revealing to others the new creations that we are. This is how we live our baptism.

It is difficult to walk against the tide. Yet, that is precisely what baptism calls us to do. Although we are sinners, in need of mercy and far from perfection we are called to order our life and make decisions based upon the wisdom and guidance of Almighty God. He alone is the one who can claim us as His sons and daughters. Standing up for our principles will not make us popular. But who ever said Christianity is a popularity contest? Baptism calls us to stand up for that which goes against the grain of secularism. Standing in line with other sinners, we have our anchor to steady us in the tempests of life and God is very pleased. Forge ahead. There is nothing to fear.