The Catechism of the Catholic Church in Context

Joseph Cardinal Ratzinger

Introduction

The French edition of the Catechism of the Catholic Church was presented to the public in Paris Nov. 16, and on Dec. 7th the Holy Father formally presented it to the Christian world. In the interim the Italian and Spanish editions have been made available; other translations will follow shortly. The official Latin text will appear later, thus it will also be able to take into consideration what the experience of translating it has brought out or could still suggest. For some time now this book has been the topic of public debate since several drafts were wholly or partially made known.
What has been written so far about the catechism was for the most part rather onesided. Thus it could seem that it was really a list of sins and that the church wanted most of all to tell people what they could not do. Nevertheless, the curiosity, even the passion, with which this book became the subject of debate long before its publication, even outside Catholic Christian circles, is an extremely important phenomenon. In fact, even where the comments were less positive, one felt that people were in some way affected by this book, by its questions and answers. It clearly showed that the problem of what we must do as human beings, of how we should live our lives so that we and the world may become just, is the essential problem of our day, and basically of all ages.
After the fall of ideologies, the problem of man--the moral problem--is presented to today's context in a totally new way: What should we do? How does life become just? What can give us and the whole world a future which is worth living? Since the catechism treats these questions, it is a book which interests many people, far beyond purely theological or ecclesial circles. It can especially arouse interest because it does not merely present some private opinion invented by somebody or other, but formulates the response that comes from the great communal experience of the church of all ages. This experience, however, is due in turn to a cognitive event which has its roots beyond what is merely human and hands on a divine revelation, what people who were in contact with God himself could see and hear.

Christian Morality Based on Doctrine of Creation

What I have said up to this point could give rise to the question: Is the catechism really a book of morals? The answer is: Yes it is, but it is something more. It deals with the human person, but in the conviction that the human question cannot be separated from the God question. One does not really speak rightly of man without speaking of God as well. However, we cannot really speak correctly about God if he himself does not tell us who he is. Therefore the moral directives offered by the catechism cannot be separated from what it says about God and the history of God with us.
The catechism must be read as a whole. It would be an erroneous reading of the pages on morality if they were to be separated from their context, namely, from the profession of faith and the teaching on the sacraments and prayer. In fact, the catechism's basic assertion about human nature is as follows: Man is created in the image and likeness of God. Everything that is said about proper human conduct is based on this central perspective. It is the basis of human rights, which belong to the human person from conception to the last instant of life. No one can grant them to him, just as no one can deprive him of them; they are inherent in his nature. This is also the basis of human dignity, which is intangible in every person precisely because he is a person. Last, included in it we also find the unity and equality of human beings: All human beings are creatures of the one God, and therefore all have equal dignity, all are united to one another by a fraternal bond, and all are responsible for one another and called to love their neighbors, whoever they may be.
In the catechism the question about man and the God question are inseparably interwoven; everything that is said about our moral conduct can therefore be said only from God's viewpoint from the viewpoint of that God revealed in Jesus Christ. Thus it also becomes evident that in this conception of morality we do not have just a collection of prohibitions, a list of sins. It always involves the question of how can I make my human existence upright? How can I succeed in life? On this the catechism speaks quite clearly through St. Augustine's conception of morality, which is very simple in its basic formulation. During the troubled course of his life he was always faced with the same question: What will make me happy? Everyone asks this question; the need for happiness is part of our nature.
With the faith of the church as its point of departure, the catechism tells us that happiness can be had only with others, in responsibility for the whole of humanity. However, the communion of human beings with one another and responsibility toward others can in turn ultimately be had only in communion with God and in responsibility before God. In this sense morality is a teaching about what happiness is and how it can be found —obviously, however, we are talking about true happiness, not a selfish happiness, which is only a semblance of happiness.
Hence the essential response which the catechism in turn gives, based on the Bible, based on the church's faith, is a very simple one: For the human person happiness is love. In this sense the catechism's morality is an instruction on what love is. In this regard it tells us that the essence of true love became visible in the person of Jesus Christ, in his words as well as in his life and death. It also tells us that the Ten Commandments are only an explanation of love's ways; that we read them correctly only if we read them in Jesus Christ. In this sense all the essential contents of the profession of faith are found in the moral part, and there they become praxis.
In fact, the catechism's morality has its starting point in what the Creator has placed in the heart of every person: the need for happiness and love. Here we also clearly see what is meant by God's likeness: Human beings are like God because they can love and are capable of truth. Moral behavior is therefore in the deepest sense of the word a behavior with creation as the standard. If Catholic moral tradition and--in line with it--the catechism too speak of the nature of the human being, the natural law and behavior according to nature, it does not mean a supposed biologism but behavior that begins from what the Creator has placed in our being. As a consequence the heart of all morality is love, and by always following this direction we inevitably find ourselves encountering Christ, the love of God made man.

Catechism Structured According to Apostles' Creed

I have dwelt a long time on how the moral question is presented in the catechism, not to isolate morality again but rather, on the contrary, to arouse your interest in the catechism as a whole, even though that may not be your immediate interest. Please allow me to add a few brief ideas about the remaining parts and some details of the catechism's structure. As baptismal catechesis has done since the remotest times, the first part follows the profession of faith, the so- called Apostles Creed. During the first centuries this was the baptismal confession of the church in Rome, and from Rome it became the norm for all of Western Christianity.
However, in its essential structure and its statements it corresponds perfectly with the Eastern baptismal confessions; the fact that we chose it as the leit motif for the catechism should not, however, be seen as a unilateral preference for Western tradition.
A tradition dating back to the fourth century divides the creed into 12 articles in honor of the 12 apostles. This subdivision certainly has a valid sense, but the original structure is simpler: As a baptismal confession, the apostolic Symbolum, like the baptismal formula, is also quite simply a profession of faith in the Triune God, Father, Son and Holy Spirit. We retained this triple structure, which is common to all baptismal professions. Thus we see quite well the hierarchy of truths: At base the Christian faith is simply faith in God; all the rest is development. Our faith is not a theory but an event, an encounter with the living God, who is our Father, who welcomed human nature in his Son Jesus Christ and who unites us in the Holy Spirit, and in all this remains the one and only God. Through the link between the teaching of the faith and the baptismal profession it also becomes very clear that catechesis is not merely a communication of religious theory but is meant to begin a vital process: entrance into communion with God through baptism.
Thus we quite naturally move to the second part in which the seven sacraments are presented. The sacraments are the church in her realization. The history of all religions recognizes sacred signs. The human being can enter into contact with the eternal only by means of the tangible, but the things of this world also have a certain internal predisposition to mediate contact with God. In this way the signs of creation and the symbolic world prepared by various religions could be taken up by the faith and, following Christ's mandate, become signs of redemption.
For this very reason we have always sought to present the sacraments beginning from their liturgical form. Therefore this second part is also an introduction to the church's liturgy. Our difficulty was that in a book meant for the whole church we could not begin with a single rite, for example the Latin one, as a starting point. Concrete explanations of individual rites must at times be made in catechesis. We were concerned to emphasize the common fundamental structure of the various rites. That was not always easy to do, but it became a fascinating task: Now it can be seen how in the great diversity of liturgical forms there are still important common symbols, and thus they clearly show the will of Christ himself.

Commentary on Our Father

The fourth part, which deals with prayer, in some way summarizes the parts that preceded it: Prayer is applied faith. It is inseparably united with the sacramental world. Sacraments predispose one to personal prayer, and in turn they alone give personal prayer a solid orientation in that they insert it into the church's common prayer and, therefore, into Christ's dialogue with the Father. However, prayer and morality are also inseparable: It is only through conversion to God that the ways of true human fulfillment are opened. It is from prayer that we continually receive the necessary correction; through reconciliation with God it becomes possible to be reconciled with each other.
Along the lines of the great catechetical traditions, the catechism gives in the section on prayer, which in substance is a commentary on the Our Father, a further meaning: Prayer is an expression of our hope. The fact that we pray, that we have to ask, shows that our life and the world are imperfect; they are in need of help from on high. The fact that we are allowed to pray and that we are able to pray shows that we have been given the gift of a hope which is summarized in the invocation: "Thy kingdom come."
When we say these words we pray for the present world, but at the same time we are praying for eternal life, for the new world. Thus in the four parts of the catechism we see the mutual integration of faith, hope and charity. From the very moment we believe, we are allowed to hope. Because we believe and hope, we are capable of loving.

Conclusion
In conclusion, please let me give a few practical guidelines for reading the book. Historical notes and complementary doctrinal expositions are printed in small type and can even be omitted by readers who are less interested in a specialized viewpoint. However, we also printed in small type a rather large number of brief, poignant texts taken from the fathers, the liturgy, the magisterium and church history, which should help the reader understand something of the richness of the faith and its beauty. In this regard we took pains to present a balanced witness from the East and the West in order to illustrate the truly Catholic nature of the catechism; we also sought to include the words of holy women. The catechetical nature of the book is clearly seen in the so-called "en bref' that are found at the end of every thematic section. The catechism itself explains that their purpose is to offer suggestions for local catechesis in drafting summary statements that can be memorized (No. 22).
Naturally, we could say much more, for example, on the ecumenical nature of the book, on its relation to local catechisms, on concrete catechetical work and much more. However, all this must be left to further reflection on the catechism; besides, much by way of explanation in this regard has already been said. My explanation was meant to be merely an invitation to read it and offer some help in beginning this reading. In conclusion I would like to read the words with which the preface to the catechism ends, which in turn are from the preface to the Catechism of Trent:
"All the substance of doctrine and teaching must be oriented toward charity, which will never pass away. In fact, whether one is explaining the truths of faith, or the reasons for hope, or the duties of moral conduct, always and in everything emphasis should be given to the love of our Lord so as to help people understand that every exercise of perfect Christian virtue can flow from nothing other than love, just as in love it also has its ultimate goal" (No. 25 of the Roman Catechism, Preface 10).

Death and Dying-The Cistercian Tradition

The Church and Death and Dying

Anointing the Sick
One of the greatest benefits of the Anointing of the Sick is the forgiveness of all sins, venial and mortal, and pardon for all the punishment still owed for having sinned. In other words, it prepares us for immediate entry into heaven. Normally, if time and the condition of the sick person permits it, sins would be confessed and forgiven in the Sacrament of Reconciliation. But if circumstances do not make this possible for the sick person then we have the consolation of knowing that the Anointing of the Sick will forgive all one's sins and the remnants of sin.
The Anointing of the Sick is meant to be received at the beginning of an illness, and Viaticum, Holy Communion before dying, is received at the end of a final illness. Christ first prepares us by a cleansing as powerful as Baptism by means of the Anointing of the Sick. Then He comes to us in the Eucharist before dying so that he may strengthen us and be with us on our final journey through death.
But many sick people are unable to take any food in the last days of their final sickness. Now, to make it possible for us to have the Eucharist during serious illness and before the approach of death, the Church allows the sick to receive the Eucharist under the form of wine alone, even outside the time of Mass. This means that Priests have to reserve the Precious Blood in the Tabernacle. Most of the dying are able to take a few drops of water, and so could also receive a few drops of wine. Since this is now permitted we may begin requesting it for others if they desire it, and someday for ourselves.
The Anointing of the Sick may be received not only at the beginning of a serious illness, but also before serious surgery, and by the elderly, and by children able to appreciate and be strengthened by this Sacrament, and by those who have a serious mental illness. It may be repeated at new progressive stages of illness or when the elderly become notably weaker.
In addition to the graces of the Anointing of the Sick, we may also receive an indulgence for the moment of death called the Apostolic Pardon. This does not of itself forgive sin the way the Sacrament does, but it removes all debt of punishment due to sins that may have happened since the last time the Sacraments were received. A Priest gives this indulgence following Viaticum if he is present. If no priest is available the indulgence can be received for the moment of death simply by the long-standing expressed desire of the sick person to benefit by this grace of pardon.

Sacraments of Desire
The Anointing of the Sick can be received by the desire for it; but that without the desire, or purpose, of receiving this sacrament, even the visible sacrament will not be received. In other words, the desire is so important that when the sacrament cannot be received visibly because of circumstances preventing this, it will be received interiorly because of the desire for it; and vice versa, if one does not want to receive the sacrament, or doesn't intend to receive because of disbelief or some other cause, then even going through the visible reception will not be effective.
When St. Thomas teaches that the Anointing of the Sick removes the remnant of sin, he means any punishment that might remain to be suffered for having sinned; and when he says the sacrament also removes the guilt of sin if it find it, he means that if there are any unforgiven sins then this sacrament will forgive them. However it is still necessary that the person desires to have these sins forgiven. Normally, the sacrament of Reconciliation would be received before the Anointing of the Sick when there is danger of death; but if circumstances prevent this, then the Anointing of the Sick will effectively remove all sins, mortal and venial, for which the person is sorry and desires forgiveness.
The desire for the sacrament is the beginning of its reception which normally culminates in the actual reception of the visible form of the sacrament. When circumstances prevent it from being received in the visible form, then it is received interiorly in virtue of the desire for it. This should be a great consolation for us to know that we can receive the sacrament of the Anointing of the Sick by desire when we are prevented from receiving it in the exterior visible form.
It should not surprise us that the Anointing of the Sick can be received by desire especially when we remember that forgiveness of sins is possible through an interior act of perfect contrition, and that the remnants of sin and punishment still owed, can be removed by desire for the plenary indulgence to be received at the moment of death. Anointing of the Sick has as its principal effect the remission of all sin and the punishment still owed for having sinned. It is a great mercy of God that he wills to make it possible to receive the sacrament of Anointing of the Sick when no priest is available to do the anointing.

Order of Christian Funeral

The Vigil
The Order of Christian Funeral notes that "the vigil for the deceased is the principal rite celebrated by the Christian community in the time following death and before the funeral liturgy.... At the vigil the Christian community keeps watch with the family in prayer to the God of mercy and finds strength in Christ's presence.... The assembly at the vigil calls upon the Father of mercy to receive the deceased into the kingdom of light and peace."
The structure of the Vigil is: introductory rite, liturgy of the word, prayer of intercession and concluding rite. An opening song has been added to the rite and the singing of at least the refrain of the responsorial psalm is strongly recommended. As the Order of Christian Funeral notes" "Music is integral to any Vigil, especially the Vigil for the deceased. In the difficult circumstances following death, well chosen music can touch the mourners and others present at levels of human need that words alone fail to reach."
The Vigil rite also allows for the family to "personalize" this ceremony. Immediately after the concluding prayer and before the concluding rite, the ritual notes "A member or a friend of the family may speak in remembrance of the deceased." Oftentimes the deceased had a favorite poem or song, or the family wishes to bring into the funeral rites a rosary, picture, some hand-crafted article made by the deceased or some other symbol representing the deceased and his/her life. This is the appropriate time and place for these "personal touches" to be presented and shared with the community. The revised rite makes provision for such remembrances at this time rather than at the Preparation of Gifts during the Eucharist at which time only the gifts to be offered in the Eucharist (the bread and wine) are to be presented.
Families, parish bereavement staff, and pastor are encouraged to plan together the funeral rites so that they may be an effective source of consolation and hope.
The Funeral Liturgy
The funeral liturgy is the central liturgical celebration of the Christian community for the deceased.... At the funeral liturgy the community gathers with the family and friends of the deceased to give praise and thanks to God for Christ's victory over sin and death, to commend the deceased to God's tender mercy and compassion, and to seek strength in the proclamation of the paschal mystery.
Two forms for the funeral liturgy are given in the Order of Christian Funeral: "Funeral Mass" and "Funeral Liturgy Outside Mass" (in those instances when Mass cannot be celebrated although the preference is for the traditional funeral mass).
Like the Vigil, the structure of the Funeral Liturgy is familiar: reception of the body, celebration of the liturgy of the word, celebration of the liturgy of the Eucharist, and the final commendation and farewell. Let's look at each briefly.
Reception of the Body
The rite begins with the reception of the body at the church. This may occur in conjunction with the funeral mass as the family and friends of the deceased bring the body from the funeral home or it may take place some time prior to the beginning of the mass in which case the mass begins with the greeting and penitential rite as at the Sunday liturgy, the rites associated with the reception of the body already having been celebrated.
This rite of reception is significant in that it visibly shows the gathering of Christ's body, the Church, to welcome into its midst one of its members who now has completed his/her journey of faith begun in baptism, nurtured by the Eucharist, strengthened by the other sacraments and now has been fully immersed into the likeness of Christ's death and resurrection. (Rom 6:3-9)
The body is sprinkled with holy water in remembrance of baptism. The family of the deceased then places the funeral pall over the casket in silence. Just as the deceased's family brought the person to the church for baptism and clothed them with their baptismal garment, so now the deceased's family again "clothes" them with the pall which signifies that garment as they enter eternal life.
The Order of Christian Funeral notes that any national flags or insignia of associations (Knights of Columbus, Foresters, etc.) which may have been on the casket prior to reception at the church are removed at the church entrance and may be replaced once the coffin has been taken from the church. A baptised Christian's baptismal identity as a member of the Body of Christ, the Church, supersedes any membership in a human organization.
Celebration of the Liturgy of the Word
The selection of scripture readings particularly from the New Testament and Gospels has been expanded over the years. Also expanded is the selection of opening prayers to cover a wider range of persons and circumstances. Again the church wishes to offer every possible assistance to its members who are confronting the loss of a loved one through death. Careful planning by the family, parish bereavement staff, and priest will allow the richness of this rite to be experienced by all present.
Celebration of the Liturgy of the Eucharist
In both the Liturgy of the Word and Liturgy of the Eucharist, the Order of Christian Funeral encourages a full use of song. At the minimum the acclamations of the Eucharistic prayer (Holy, Memorial Acclamation, Great Amen) should always be sung. In the Liturgy of the Word, the responsorial psalm (at least the refrain) and gospel acclamation should be sung. Only bread and wine are to be presented at the preparation of gifts.
The Final Commendation and Farewell
Good-byes are always moments of reflection. In this part of the funeral liturgy the gathered assembly bids farewell to one of its members and entrusts them to the care of God.
Preceding this rite, the Order of Christian Funeral does allow again for a "personalization" by a member or friend of the family to speak in remembrance of the deceased. This should not be a eulogy; it should be brief such as thanking all present for their presence and support to the family in these moments of grief.
Of special importance in this rite is the "Song of Farewell". The Order of Christian Funeral demands that this song be true to its nature, i.e. songs are to be sung. "The song of farewell...is the climax of the rite of final commendation. It should be sung to a melody simple enough for all to sing.
During the song of farewell the body of the deceased is honored with incense as a visible reminder that during its earthly life it was a temple of God and dwelling place of the Holy Spirit.
The Rite of Committal
The Order of Christian Funeral states that "the rite of committal, the conclusion of the funeral rites, is the final act of the community of faith in caring for the body of its deceased member. It may be celebrated at the grave, tomb, crematorium.... Whenever possible, the rite of committal is to be celebrated at the site of committal...rather than at a cemetery chapel."
Psychologically and emotionally this final act of separation is a most difficult time for the family and friends of the deceased. The full reality of death is experienced as the body of the deceased is returned to the earth from which it came and the family and friends must "let go" in the act of separating themselves from the deceased. In these difficult moments, the church, once again, offers its comfort and support. Viewed in the context of faith the grave is not a place of despair and hopelessness but, rather, united with Christ in his own death and burial, a place of rest and peace in which the body of the believer awaits the promised resurrection on the last day.
Structurally, this rite is very brief. It consists of an invitation to prayer, recitation of a scripture verse, prayer over the place of committal, the act of committal, intercessions, Lord's Prayer, concluding prayer, and prayer over the people and dismissal.
Order of Christian Funeral prefers the actual committal (the lowering of the body into the grave) to take place within the context of the rite with the family and friends present. Obviously this has been the practice of the church for centuries except for recent times in our own country.
Psychologists and grief counselors tell us that as difficult as it may be at the time to see the body of a loved one physically placed into the grave or tomb, such reality therapy" is an important first step on the road to acceptance of the fact of death and the taking up of life once again without the presence of the deceased. In witnessing the burial of our dead we are under no illusion as to what has become of them or where their body has gone. Like all the other elements of the Order of Christian Funeral, in these final moments the family and friends of the deceased do not stand alone, the church is there to offer its gift of presence and hope based on faith.

Related Rites and Prayers

Prayers After Death
The Order of Christian Funeral "provides a model for prayer that may be used when the minister first meets with the family following. The rite follows a common pattern of reading (from scripture), response, prayer, and blessing and may be adapted according to the circumstances." As the introduction further states if the initial pastoral visit can be important as the first tangible expression of the community's support for the mourners."
Gathering in the Presence of the Body
This rite provides a model of prayer that may be used when the family first gathers in the presence of the body, when the body is prepared for burial, or after it has been prepared. The family members, in assembling in the presence of the body, confront in the most immediate way the fact of their loss and the mystery of death.
This rite is structured as follows: sign of the cross, scripture verse, sprinkling with holy water, psalm, Lord's Prayer, concluding prayer, blessing. The first viewing of a deceased loved one is a moment of great emotion. Through this rite the church "seeks to be with the mourners in their need and to provide an atmosphere of sensitive concern and confident faith." The minister for this rite could be someone from the parish staff, the parish bereavement committee, the funeral director or a member of the deceased's family if so willing and able.
At the conclusion of this rite, the minister is directed to extend a gesture "for example, signing the forehead of the deceased with the sign of the cross." Family members and friends could also be encouraged to participate in this gesture or some similar gesture such as resting a hand on the folded hands of the deceased or on the deceased's shoulder. Such a gesture can be very healing for the mourners in that it allows them to "own" the death of the one they loved and offer them a concrete way of expressing their love.
Transfer of the Body to the Church or to the Place of Committal
The procession to the church is a rite of initial separation of the mourners from the deceased. Because the transfer of the body may be an occasion of great emotion for the mourners, the minister and other members of the community should make every effort to be present to support them. This rite is structured as follows: invitation, scripture verse, litany, Lord's Prayer, concluding prayer, invitation to procession, procession to the church or place of committal.
The final viewing and last "good-byes" before the casket is closed and the procession to the church or cemetery is a wrenching time emotionally, equaled perhaps only by the final leave-taking at the time of committal. Again at this time the church wishes to be supportively present to its members who are mourning the death of a loved one. The scripture, brief litany and prayers speak of Christian comfort and hope.
Like the "Rite of Gathering in the Presence of the Body," the minister of this rite may be someone from the parish staff or bereavement committee, the funeral director or a member of the deceased's family or another relative or friend if so willing and able.

http://www.trappistcaskets.com/dying/excerpts.html#blessing

APOSTOLICAE NOSTRAE CARITATIS

ENCYCLICAL OF POPE PIUS IX
URGING PRAYERS FOR PEACE
AUGUST 1, 1854

To the Venerable Brothers, the Patriarchs, Primates, Archbishops, Bishops, and other Local Ordinaries Who Share Grace and Communion with the Apostolic See.
Venerable Brothers, Greetings and Apostolic Benediction.
When We contemplate the whole Catholic world with the care and affection of Our apostolic love, We can hardly put into words how deeply saddened We are at seeing Christian and civil society disturbed and thoroughly confused, oppressed and torn apart by all kinds of disasters. Moreover you know very well how the Christian people are afflicted and harassed by ferocious wars, internal discords, plagues, earthquakes, and other serious troubles. In addition, it is lamentable that among so many injuries and evils perpetrated by the sons of darkness, who are more artful than the sons of light, they try energetically to wage a bitter war against the Catholic Church and its doctrines. In this they use diabolic deceits, arts, and labors. They attempt to overthrow the authority of the Church's legitimate power and to corrupt the minds and souls of everyone. They want to spread everywhere the deadly virus of indifferentism and unbelief; to mix together all human and divine rights; to promote dissension, discord, and movements of impious rebellion; and to commit vicious deeds and cruel crimes. They leave nothing untried so that if it were possible, Our religion would be uprooted and human society itself might be destroyed.
2. Well aware of these dangerous circumstances, We have not failed to raise Our eyes to the holy mountain whence We trust every future help will come. We asked to obtain all the good things which We lack and to avoid the evils We dread. We do not cease to beseech Our merciful God with fervent prayers so that, banishing war to the ends of the earth and removing all disagreements from the Christian princes, He might grant peace and tranquility to their people. May God especially grant to those princes a pious zeal by preserving and spreading the Catholic faith and doctrine. The happiness of the people depends upon this. May He also save those leaders and people from all the evils which afflict them and make them rejoice in true prosperity. May He bestow the gift of His grace on those who stray so that they may return from the path of perdition to the way of truth and justice and may be turned toward God with a sincere heart. Moreover We have ordered that prayer imploring the divine mercy be offered in this Our beloved city. Following in the footsteps of Our predecessors, We decided to have recourse to your prayers and to those of the whole Church.
3. Therefore, We are writing this letter to you. We implore you to arouse the faithful entrusted to your care concerning the matters mentioned above so that they might strive to appease the wrath of God provoked by the shameful deeds of men. They should do this by true penance with prayers, fasting, almsgiving, and other good works. Also explain to the faithful how God is merciful to all who call upon Him and how powerful prayer is if We go to the Lord without permitting any enemy of our salvation to have access to us. To use the words of Chrysostom, prayer is "the source, the root, and the mother of innumerable good things. The power of prayer extinguishes the strength of fire, restrains the raging of lions, settles wars and fights, endures storms, escapes devils, opens the doors of heaven, breaks the bonds of death, casts out diseases, repels injuries, and strengthens shattered cities. Prayer endures the blows inflicted from heaven, all the snares of men, and every evil."[1]
4. We strongly desire that when you pray to the Father of Mercies about these matters you do not forget to pray to Him humbly, ardently, and zealously, following the guidelines of Our encyclical letter dated February 2, 1849. Pray that He will desire to enlighten Our mind with the light of His Holy Spirit by which We might issue a decree as soon as possible concerning the conception of the Most Holy Mother of God, the Immaculate Virgin Mary. This would result in the greater glory of God and the praise of that Virgin, the loving mother of us all.
5. Indeed We have decided to offer the treasures of divine gifts, whose dispensation the Most High entrusted to Our care, so that your faithful may pray with more fervent love and more abundant fruit. For this reason, by the mercy of almighty God and trusting in the authority of His blessed apostles Peter and Paul, We confer, by the power of binding and loosing which the Lord gave to Us, a plenary indulgence of all sins as in a jubilee. This indulgence will be granted to all the faithful of your dioceses who accomplish the following acts within a three month span to be determined by each one of you and computed from the day which you decide upon. They must have humbly confessed their sins with sincere regret for them, and after being purified with sacramental absolution, they must have reverently received the sacrament of the Eucharist. They must also visit three churches designated by you or one of the churches three times and must say prayers there for the exaltation and prosperity of Holy Mother Church and the Apostolic See, for the elimination of heresies, for the peace and harmony of the Christian princes, and for the tranquillity and unity of the whole Christian people. Moreover they should fast once within the same period and give some alms to the poor. This indulgence can also be applied to the souls in purgatory. Since We desire even cloistered nuns and other people permanently in cloister to participate in this indulgence, as well as people in prisons, invalids, and other people prevented by any handicap from carrying out some of the aforementioned works, We grant the confessors the ability to exchange one work of piety for another or to defer it to another time. In addition, the confessors will have the power to give communion to children who have not yet had their first communion. Therefore, We authorize you on this occasion and during this three month period to bestow on the confessors of your dioceses all those same powers which We gave in the other jubilee announced through Our encyclical letter of November 21, 1851. We published that letter which begins with "Ex aliis nostris" and sent it to you. All those things which We excepted in that letter must be observed. In addition, We also grant you the favor of giving the faithful -- both laymen and clerics -- the ability on this occasion to choose their own confessors, either secular or regular, from those approved. We also grant this same power to the cloistered nuns exempt from the jurisdiction of the Ordinary and to other women living in cloister.
6. Set to work then, venerable brothers, since you have been called to share in Our cares and have been placed as guardians over the walls of Jerusalem. Do not cease night and day to cry to the Lord Our God with Us. Implore His divine mercy so that He may turn away the scourge of His wrath, which we deserve for our sins and may mercifully bestow the riches of His goodness on everyone. We do not doubt that you will be totally content with these wishes and requests. And We know for certain that everyone, especially the clergy, the men and women in religious orders, and the faithful laity who worthily walk in the vocation to which they were called, will send prayers and supplications unceasingly to God. Nor would We neglect to ask the help of those who have obtained the palm of victory so that God might more easily bend His ear to Our prayers. Above all, We constantly call upon the Virgin Mary, the Immaculate Mother of God, who is the most suitable and most powerful intercessor with God and who is the mother of graces and mercies. Then We invoke the patronage of the blessed apostles Peter and Paul and of all the saints who reign with Christ in heaven. Nothing should be more important, nothing more preferable to you than to exhort the faithful entrusted to your care so that they, daily more firm and immovable, may persist in the profession of the Catholic faith; avoid the snares, lies, and deceptions of their enemies; advance more quickly in the ways of God's commandments; and carefully abstain from sin. From sin comes all the evils of the human race. For this reason never cease to inflame the zeal of the parish priests so that in discharging their office diligently, they may never stop instructing the Christian people entrusted to them in the principles and teachings of our faith, nourishing them through the administration of the sacraments, and exhorting them in sound doctrine.
7. Finally, as a sign of all heavenly gifts and as a witness of Our ardent love for you, receive the apostolic benediction which We affectionately impart to you and to all the clergy and laity entrusted to your care.
Given in Rome at St. Peter's on the first day of August in the year 1854, the ninth year of Our Pontificate.

Congratulations Class of 2009!

Class of 2009

Fr. Angel Anaya Milwaukee
Father José-Angel Anaya-Estrada Archdiocese of Milwaukee: “People would be surprised to know that I used to be a doctor who wanted to be a neuro-surgeon. Science was always my greatest passion, besides painting and playing the guitar. My greatest desire after becoming a priest is holiness of life. I'm convinced that a holy priest who is open to the action of the Holy Spirit can do great things for the good of humanity, and drive multitudes to God.”

Fr. Brian Austin FSSP
Father Brian Austin, F.S.S.P. Priestly Fraternity of St. Peter: “People would be surprised to know that I was not raised Catholic!”

Fr. Nicholas Azar Atlanta

Fr. John Bamman OFM Conv
Father John Bamman, O.F.M., Conv. Order of Friars Minor, Conventual: “People would be surprised to know that I was greatly inspired by happy integrated priests in love with Christ. Also I responded well to announcements that did not shy away from the challenges of the priesthood, the select group of men who carry the traditions of the church to a spiritually hungry world. A group of men willing to put thier entire life on the line, all of their energy, and be willing to loose themself in service to a most worthy cause. As the Marines are to the military service, so the priesthood is to the world as an honorable dedication of service and love.”

Fr. Michael Bartholomew Rockville Centre
Father Michael Bartholomew Diocese of Rockville Centre: “People would be surprised to know that I have traveled to over 20 countries by time I was 23, and am a competitive athlete competing nationally while still in Seminary.”

Fr. Mark Brandl Milwaukee
Father Mark Brandl Archdiocese of Milwaukee: “People would be surprised to know that I was a fallen away Catholic who had a reconversion to God after many years away from the Church. This reconversion placed God in the forefront of my life instead of an after thought. Active service in ministry was the result until the pastor at my parish asked me if I had ever considered the priesthood. Six years later I am in the class of 2009. ”

Fr. Jesse Burish LaCrosse

Fr. Gerald Burns Seattle
Father Jerry Burns Archdiocese of Seattle: “People would be surprised to know that I had thought about priesthood for a very long time. I dated several women, and many of my friends thought I'd be married. I just couldn't close the door to priesthood. I guess all along, I've known the gifts I'd been blessed with were meant to be expressed in ordained ministry. I'm so glad I've said ‘Yes’ to God.”

Fr. Jorge Cano Knoxville
Father Jorge Cano Diocese of Knoxville: “People would be surprised to know that I have left the seminary twice in order to reflect on my own vocation and human maturity. People might be also surprised that I come from a foreign country to serve as a priest in the United States.”

Fr. Keith Cervine Metuchen
Father Keith M. Cervine Diocese of Metuchen: “People would be surprised to know that I spent most of my professional career as a contractor at a nuclear power plant working on software that assisted with emergency management. I had my 15 minutes of fame when I was pictured on the 1999-2000 Rutgers Men's Basketball Season Ticket Application, unbeknownst to me.”

Fr. David Cleric Portland

Fr. Salomon Garcia Cortes Atlanta
Father Salomon Garcia Cortes Archdiocese of Atlanta: “People would be surprised to know that I was making ceramic mosaic tiles when I heard on the radio a vocational retreat at the Seminary. I went there and the rest is history.”

Fr. David Cupps Richmond
Father David Cupps Diocese of Richmond: “People would be surprised to know that I worked for 18 years at Capital One as one of the first people in the Information Technology division when the company began.”

Fr. Edward D'Almeida Little Rock
Father Edward D'Almeida Diocese of Little Rock: “People would be surprised to know that I told our Lord ‘oh, no, anything but that!’ when I first clearly heard His call to be a priest. With time, through an ever growing relationship, desiring His will I discerned to enter the seminary and never regretted the decision.

Fr. Tyler Dennis Rapid City

Fr. Bryon Dickey Seattle

Fr. TJ Dolce Galveston-Houston
Father T.J. Dolce Archdiocese of Galveston-Houston: “People would be surprised to know that I worked in parish youth ministry for four years before I entered seminary. It was during the time of serving the youth of the parish that I felt confident God was calling me to be a priest. I loved my time in youth ministry, but I felt that it fostered my love for the church and service to God's people.”

Fr. Vincent Druding New York

Fr. Brian Dunkle SJ

Fr. Scott DuVall Rockford, IL
Father Windel Scott DuVall Diocese of Rockford: “People would be surprised to know that I am the only Catholic in my family. I work tirelessly for furthering Vocations and direct many on how to successfully discern their vocation in life.”

Fr. Allan Eilen St. Paul-Minneapolis
Father Allan Paul Eilen Archdiocese of St. Paul-Minneapolis: “People would be surprised to know that I worked as a courier driver, eventually becoming a Courier Manager for a local hospital system in St. Paul, Minnesota for a combined 20 years before entering St. Paul Seminary in 2003. I come from a family of 10 (Father, Mother, 4 brothers and 3 sisters) with 18 nieces and nephews.”

Fr. David Endres Cincinnati
Father David Endres Archdiocese of Cincinnati: “People would be surprised to know that I taught college classes before entering the seminary. While studying for a Ph.D. in theology I taught courses in spirituality and church history. I earned a Ph.D. in 2007 from the Catholic University of America, Washington, D.C.”

Fr. Idongesit Etim Wilmington
Father Idongesit Etim Diocese of Wilmington: “People would be surprised to know that I am just like every other person and love to listen to music.”

Fr. Matthew Foley OFM Conv
Father Matthew Foley, OFM, Conv. Conventual Franciscan Friars: “People would be surprised to know that I am the 2nd of 7 children and that after high school I left Massachusetts to go to Catholic University in Washington, DC. There I majored in politics, because I wanted to go to law school.”

Fr. Matthew Goddard FSSP

Fr. Paul Gros Baton Rouge

Fr. Christopher Hadley SJ
Father Christopher Hadley, S.J. Society of Jesus, Oregon Province: “People would be surprised to know that I am the son of a former Episcopal priest. In my early childhood in a priest’s family I was surrounded by friends who were priests. This probably had a positive influence on my decision to enter a religious order, the Society of Jesus. When I was choosing to enter fully into the Catholic Church as an adult, the Jesuits were there to meet me and guide me. I am grateful to my brothers and to God.”

Fr. Bill Hao Atlanta
Father Bill Hao Archdiocese of Atlanta: “I had my first call at around 12 years old, but due to circumstances in life didn’t enter the seminary till much later in life after having a full corporate career.”

Fr. Jonathan Haschke Lincoln

Fr. Ben Hasse Marquette
Father Ben Hasse Diocese of Marquette: “People would be surprised to know that I wasn't serious about the faith early in high school; was Peace Corps Volunteer in El Salvador; and have relatives who are Lutheran ministers.”

Fr. Jacob Hausman CFR

Fr. Gabriel Hernandez Ft. Wayne-South Bend
Father Gabriel Hernandez Diocese of Fort Wayne-South Bend: “I was a farmer and I was taking care of my cattle back in my village in Mexico. I saw the beauty of this life and its cross in the life of Pope John Paul II. I was loking for hapiness and the beauty of life, and that searching took me me to the source of all love, life and hapiness that is found only in Christ crucified. ”

Fr. Ling Ngoc Hoang OFM

Fr. Dan Hoffman Erie
Father Daniel Hoffman Diocese of Erie: "All through my childhood I was interested in science and wanted to be a doctor or a teacher. Yet, there was a deep desire even in my childhood to be close to God. Through going to daily Mass with my grandfather I began to have a deep love of the Eucharist and the Mass. It wasn't until one day after I was serving Mass that the parochial vicar at my home parish of Our Lady of Peace in Erie, PA told me I should think about the seminary because he thought I would be a good priest. From that moment on the "light bulb went on" and has never dimmed."

Fr. John Hollowell Indianapolis
Father John Hollowell Archdiocese of Indianapolis: “People would be surprised to know that I played football and ran track in college.”

Fr. Daniel Janisik Milwaukee

Fr. Fernando Jimenez Ft. Wayne-South Bend
Father Fernando Jimenez Diocese of Fort Wayne-South Bend: “When I expressed my desire to discern God’s call in the seminary, many were skeptical. Nevertheless, I always had the support of my family, relatives, friends and almost everyone in my hometown. Without their prayers, support, love, and without God’s Grace I would be unable to answer God s call.”

Fr. Jason Kahle Toledo

Fr. Don Kania Superior

Fr. Russell Kovash Bismarck
Father Russell Kovash Diocese of Bismarck: “Though God had immensely blessed me in my life, I felt unfulfilled. I was not unhappy but just felt incomplete. Eventually, I told myself that I do not want to live until I am eighty wondering about whether God had indeed called me to this vocation. In January of 2004, I entered seminary. It has now been almost five and a half years later and I can honestly say that I have never experienced more peace and joy in my life than I do right now. I am incredibly excited to be a priest and to serve the good people of western North Dakota!”

Fr. Thomas Lafreniere Palm Beach
Father Thomas Lafreniere Diocese of Palm Beach: “People would be surprised to know that I am a published poet.”

Fr. Shawn Landenwitch Cincinnati

Fr. Matthew Larsen Spokane
Father Matthew Larsen Diocese of Spokane: “People would be surprised to know that [...] my vocation really flourished after I began my career as an attorney. I was working as a public defender, and I found myself wanting to help my clients on a spiritual level. I wanted to bring the love of Christ to them, and show them that they could find peace even in the midst of the deep suffering that they had experienced in their life. [...] I would tell any young man considering a vocation to the priesthood to not be afraid of answering the call to daily take up his cross and follow Jesus. Trust in the Lord and the gift of a vocation that he has given you, and he will do great things in your life.”

Fr. Louis Leonelli CFR
Father Louis Marie Leonelli, C.F.R. Franciscan Friars of the Renewal: “People would be surprised to know that I was at one time a practical atheist. I was not interested in the faith because of my hedonistic attitude and lifestyle and my success in the business world. Since Christ transformed me through the loving heart and intercession of His Mother Mary in 1993, I have been trying to live the fulness of our Catholic faith.”

Fr. Gonzague Leroux Frejus-Toulon
Father Gonzague Leroux Sacerdtotal Fraternity of Molokaï: “People would be surprised to know that at the end of my degree in Biology in France, I decided to join Heart’s Home for two years in the volunteer program. I was sent in Kazakhstan, in the city of Almaty, for two years. Taking time to pray, living in community and visiting the poor, the children of the orphanages, the handicapped persons helped me to say ‘yes’ to the Lord, because He became a living presence in my life.”

Fr. Robert Lindsey CSSR
Father Robert Lindsey, C.Ss.R. Redemptorists - Denver Province: “People would be surprised to know that I am a late vocation, entering the seminary at age 50, and I was the only on-call chaplain at the University of Minnesota Medical Center on the evening of August 1, 2007 - the night of the infamous I-35 bridge collapse.”

Fr. Gustavo Elias LopezOSJ
Father Gustavo Lopez, O.S.J. Congregation of the Oblates of Saint Joseph, CA Province: “People would be surprised to know that I am related to a canonized saint, who was from the same town where my parents lived in Mexico. He lived during the Cristero period,when the Church was under persecution, and died a martyr.”

Fr. Hugh Macsherry OFM

Fr. Christopher Martel Manchester

Fr. Andrew Martinez OFM Conv

Fr. Dale Maxfield Belleville
Father Dale Maxfield Diocese of Belleville: “People would be surprised to know that I was in the seminary for 8 years. I left the seminary and worked in the Church as a DRE, Pastoral Associate, Diocesan Office of Education and a Parish Life Coordinator. I have 5 adult childen.”

Fr. Daniel Maxwell Baker
Father Daniel Maxwell Diocese of Baker: “People would be surprised to know that I come from a family that, with the exception of a couple of cousins who married Catholics, hasn't had a Catholic for over 200 years. I have had an attraction to the Church since I was very young. When I was seven, I asked my mother about how a man knows he is called to be a priest, years before either of us became Catholic. I attended my first Mass alone at age nine, and [...] entered the Catholic Church at 17. My mother and brothers also converted.”

Fr. Gary Mayer Dubuque

Fr. John Mayo St. Louis

Fr. Andrew McAlpin OP
Father Andrew McAlpin, O.P. Dominican Province of St. Albert the Great: “People would be surprised to know that I was a bass player and drummer in hard rock bands for years before entering formation.”

Fr. Carl Melchior St. Petersburg
Father Carl Melchior, Jr. Diocese of Saint Petersburg: “People would be surprised to know that I was the assistant equipment manager for the Tampa Bay Buccaners from 1984-1993. I worked for head coaches John McKay, Leeman Bennett, Ray Perkins, Richard Williamson and Sam Wyche. As one can see, by the amount of head coaches this team had in a short amount of time, these were the lean years for the Bucs.”

Fr. James Paul Melnick Little Rock
Father James Melnick Diocese of Little Rock: “People would be surprised to know that I like to sing when I pray.”

Fr. Gonzalo Meza San Antonio
Father Gonzalo Meza Archdiocese of San Antonio: “People would be surprised to know that I I was working at the U.S. Embassy in Mexico City. I also participated in many of the President of the United States Visits to Mexico as part of the U.S. delegation. In my job I met a lot of dignitaries, academics, CEOs, but mainly I met Christ in the poor and the needy. Now, I'm the Ambassador of Christ. And the Lord has given me more than I expected (always with a little dose of suffering).”

Fr. Pablo Manuel Migone Savannah
Father Pablo Migone Diocese of Savannah: “People would be surprised to know that I left Peru when I was nine years old due to terrorist persecution of my dad. After years of threats and living in a way to prevent a direct attack, they attempted to kidnap him in April of '91. We stayed a few more days in Peru so I could make my first communion and we moved to the US without telling anyone except my grandparents.”

Fr. Stephen Mimnaugh OFM

Fr. Harry Monaco OFM

Fr. Robert Mucci Brooklyn
Father Robert Mucci Diocese of Brooklyn: “People would be surprised to know that I had a twenty-five year career as an actuary before entering the seminary. At the time I left I was Executive Vice President, Chief Actuary and a member of the Board of Directors.”

Fr. Eric Mueller Toledo
Father Eric Mueller Diocese of Toledo: “People would be surprised to know that I ran both cross country and track in college.”

Fr. Reed Mungovan SDS
Father Reed Mungovan, S.D.S. Society of the Divine Savior: “People would be surprised to know that I have wanted to serve God as priest since high school. It has taken a good amount of time to discern and find where I can serve God. God brought me to the Society of the Divine Savior and it is here that I feel free to love God as a relgious and to love God’s people as religious and as a priest.”

Fr. Patrick Nelson SDS
Father Patrick Nelson, S.D.S. Society of the Divine Savior: “People would be surprised to know that I my twin brother has been a priest for seven years in Spanish Ministry. I too, will be placed in a Spanish Parish by my Community, come this September. I hope I can bring some measure of hope and God’s love to any who feel forgotten.”

Fr. Michael Newman OSFS
Father Michael Newman, O.S.F.S. Oblates of St. Francis de Sales, Toledo-Detroit Province: “People would be surprised to know that I am an ordinary man trying to live out my own calling within the world. The idea of a priestly vocation has always been on my mind since I was in grade school. The idea of this vocation was always a small thread tugging at my own soul and, try as I might, I could not ignore it. It was only after I embraced it and began to live life first as a professed religious and soon as a religious priest, that I found wholeness, peace, and the realization that God has taken me to himself so that God can give me back to all people.”

Fr. Peter Hoang Nguyen O Carm.
Father Hoang Nguyen, O.Carm. Saint Elijah Province: “People would be surprised to know that I become a religious friar and then a priest.”

Fr. Tuan Nguyen CSSP

Fr. Jeff Norfolk Sioux Falls
Father Jeff Norfolk Diocese of Sioux Falls: “People would be surprised to know that I dated a Catholic girl in high school whom I thought I would marry who is now a religious sister in the Capuchin Sisters of Nazareth in Pennsylvania.”

Fr. Reginald Norman Bridgeport
Father Reginald Norman Diocese of Bridgeport: “People would be surprised to know that I make rosaries and I love lighthouses.”

Fr. Evaristus Uche Obikwelu Austin
Father Uche Obikwelu Diocese of Austin: “I left the Seminary at the end of Philosophy; I never thought that God would call me back to become his priest. It was not until I devoted my time and devotion to the Blessed Mother; [her intercession] helped me in this re-discernment process towards the priesthood.”

Fr. Sean O'Connell Milwaukee
Father Sean O’Connell Archdiocese of Milwaukee: “People would be surprised to know that I was born in Germany while my parents were stationed there for the United States Army.”

Fr. Patrick O'Hogan Seattle
Father Patrick O'Hogan Archdiocese of Seattle: “People would be surprised to know that I worked as a locomotive engineer and in the railyards, where adherence to religion is not highly valued. Also, that my father was a very-lapsed Catholic during most of my life, my mother was a hard-shell Baptist, my stepmother was Methodist; my father eventually came back to the Church, and my mother and step-mother both converted.”

Fr. Michael Owen Chicago
Father Michael Owen Archdiocese of Chicago: “People would be surprised to know that I went to a secular university, and was able to go straight into major seminary.”

Fr. Matthew Paratore Metuchen

Fr. Jose Parra-Murcia Saginaw
Father José Parra-Murcia Diocese of Saginaw: “People would be surprised to know that I left the Seminary [for several years]. After th 30 day Spiritual Exercises that Bishop Carlson encouraged me to do, I knew clearly what God wants me to do. So, the answer was to follow Jesus without fear.”

Fr. Thomas Pham CSSR
Father Thomas Pham, C.Ss.R. Congregation of the Most Holy Redeemer: “People would be surprised to know that I grew up in a Redemptorist parish.”

Fr. Joseph Previtali San Francisco
Father Joseph Previtali Archdiocese of San Francisco: “People would be surprised to know that I have a grandfather who is a priest (a widower, he became Fr. Francis Filice of the Archdiocese of San Francisco) and that the priesthood has therefore been a part of my life from the beginning. I served Mass for the first time when I was 2.5 years old, and I would "play Mass" up until the 2nd or 3rd grade. I then abandoned any thought of the priesthood until my time at Gonzaga University, where a deepening and maturing of my faith led me to ask God what He wanted of me. The answer was clear: ‘You are for Me.’”

Fr. Christian Raab OSB
Father Christian Raab, O.S.B. Saint Meinrad Archabbey: “People would be surprised to know that I spoke openly growing up about various dreams I had; of being a rock star, a famous writer, or president of the United States. What I was afraid to tell people was that I wanted to be a priest. Of all those ‘big ideas,’ priesthood was the one thing that I feared wouldn’t be suppported by my friends or family. When I finally spoke about my deepest dream, I was surprised by how much support there was for me.”

Fr. Jonathan Raia Austin

Fr. Anthony Recker Toledo
Father Anthony Recker Dioecese of Toledo: “People would be surprised to know that I fully intended to practice medicine and have a family before I received the call to the priesthood. I was actually in medical school when I strongly received the call.”

Fr. Morgan Rice CSB
Father Morgan Rice, C.S.B. Congregation of St. Basil (Basilian Fathers): “People would be surprised to know that I am a big fan of cars. Having always wanted a convertible and thinking that a vow of poverty might not allow for it in the future, I purchased a silver Audi TT convertible nine months prior to [entering] with the Basilian Fathers in inner-city Detroit. Since the car was not really suitable for life in Detroit, I sold it shortly before moving there.”

Fr. John Rossi Camden
Father John Rossi Diocese of Camden: “People would be surprised to know that I have traveled to 18 different countries over the past 10 years of priestly formation, sometimes as study abroad experiences in which I learned the Spanish, Italian, and French languages. This has truly broadened my horizons and given me a deeper sense of the Church's catholicity.”

Fr. Robert Rottgers Covington
Father Robert Rottgers Diocese of Covington: “People would be surprised to know that I am a convert, widower, grandfather and will be 52 when ordained. I feel that God trained me in the school of life before calling me to the priesthood. I also feel I am being called to help those who have or are going through [difficult] life experiences.”

Fr. Jake Runyon Ft. Wayne-South Bend
Father Jacob Runyon Diocese of Fort Wayne-South Bend: “People would be surprised to know that I really hated high school. In fact, one of the reason that I delayed coming to the seminary was my dislike of school. However, the 5 years that I took off between high school and seminary really gave me a newfound desire for education. That, and the fact that I am able to give everything to my time at the seminary, has made my 8 years a great joy. When people talk to me they can never believe that I found school a drudgery in my younger days. So, that is a good lesson for any young man considering priesthood, but is not interested in school.”

Fr. Adam Rust Memphis
Father Adam Rust Diocese of Memphis: “People would be surprised to know that I brew beer with my dad.

Fr. David Sabel Peoria
Father David Sabel Diocese of Peoria: “People would be surprised to know that I was called to the priesthood later on in life. The ‘call’ came when I ask God for direction in my life. My life was happy and fruitful. I was teaching and enjoying my job,but I was getting to a time in my life that I needed to know what path God wanted me to follow. The question I asked was , ‘What is your plan for my life Lord?’ God works in mysterious ways, but it has been a great ride and I am ready to become his instrument as priest.

Fr. Raphael Salzillo OP
Father Raphael Mary Salzillo, O.P. Order of Preachers, Western Province of the US: “People would be surprised to know that I have a master’s degree in Applied Physics.”

Fr. Reginald Samuels Galveston

Fr. Peter Sharpe Fargo
Father Peter Sharpe Diocese of Fargo: “People would be surprised to know that I spent two years in Rome at a house of discernment, living a quasi-monastic lifestyle and studying in Italian.”

Fr. David Skillman St. Louis

Fr. Adam Stimpson Peoria

Fr. Luke Strand Milwaukee
Father Luke Strand Archdiocese of Milwaukee : “I never first seriously considered priesthood until my sophomore year of college. I was very much immersed in worldly pursuits and desires until the Lord called me to discover where I was going to find meaning in life. It was only when I realized that being a Catholic Christian meant something that I began to discern a call to priesthood.”

Fr. Todd Strange Seattle

Fr. Will Straten Austin
Father William Straten Diocese of Austin: “People would be surprised to know that I received a degree in Agronomy. I was planning to take care of a Golf Course or Sports Facility.”

Fr. Pat Sullivan Kansas City
Father Patrick Sullivan Archdiocese of Kansas City KS: “People would be surprised to know that I have worked both in Law Enforcement and Information Technology before entering the seminary. In addition I really wanted to be married and was engaged to be married twice before entering seminary.”

Fr. Paul Theisz Harrisburg
Father Paul J. Theisz Diocese of Harrisburg:“[My involvement in the Church] started with the choir and ended up with teaching Sunday school and I become an extraordinary minister and taking Holy Communion to the sick when needed. I started paling around with our Pastor (we went hunting with friends) and later his replacement. They both thought that my idea to be a priest was good.”

Fr. William Thornton San Francisco

Fr. Tien Tran Nashville
Father Tien Tran Diocese of Nashville: “In 1997, my family moved fromVietnam to the United States in Nashville, Tennessee. And in the year 2000, I started my studies at seminary. I was so exited but it brought a new set of challenges particularly my command of English. As I always say, trust in God, and you will get the reward.”

Fr. Christopher Trenta Cleveland
Father Christopher Trenta Diocese of Cleveland: “People would be surprised to know that I was able to travel much more than I expected when I entered the seminary. I had traveled quite extensively throughout the United States for my job before entering the seminary, but had no idea that the opportunities for me to continue to gain this type of exposure to the Church Universal would be so extensive. One never knows how God may bless your journey.”

Fr. Chris Valka C. St. Basil
Father Chris Valka, C.S.B. Congregation of St. Basil (Basilian Fathers): "I entered diocesan seminary right after high school (a result of World Youth Day), left the program after one year and a half, went to school and worked for a while. […] A few years later, much to my own surprise (because I was not looking) I began to hang out with the Basilians. In time they encouraged me to join and the rest is history."

Fr. Jason Welle OFM
Father Jason Welle, O.F.M. Order of Friars Minor (Assumption BVM Province): “People would be surprised to know that I was successful in a variety of things before entering seminary (athletics, academics, music) but found in a complete donation of my life to Christ my true peace.”

Fr. Claude Williams O.Praem.

Fr. Michael Williams Las Cruces

Fr. Robert Williams OFM Cap
Father Robert Williams, O.F.M., Cap. Capuchin Franciscan Friars, Province of the Stigmata: “People would be surprised to know that I felt a call to some sort of priestly/religious life since I was a child. My mother has often commented on the fact that as early as 9 years old I used to tell people that I wanted to be a monk, yet we were Methodist, and I had never met a monk before.”

Catechetical Lecture 2 St. Cyril of Jerusalem

On Repentance and Remission of Sins, and Concerning the Adversary.

Ezekiel 18:20-23
The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. But if the wicked will turn from all his sins, &c.
1. A fearful thing is sin, and the sorest disease of the soul is transgression, secretly cutting its sinews, and becoming also the cause of eternal fire; an evil of a man's own choosing, an offspring of the will. For that we sin of our own free will the Prophet says plainly in a certain place: Yet I planted you a fruitful vine, wholly true: how are you turned to bitterness, (and become) the strange vine Jeremiah 2:21 ? The planting was good, the fruit coming from the will is evil; and therefore the planter is blameless, but the vine shall be burnt with fire since it was planted for good, and bore fruit unto evil of its own will. For God, according to the Preacher, made man upright, and they have themselves sought out many inventions Ecclesiastes 7:29 . For we are His workmanship, says the Apostle, created unto good works, which God afore prepared, that we should walk in them Ephesians 2:10 . So then the Creator, being good, created for good works; but the creature turned of its own free will to wickedness. Sin then is, as we have said, a fearful evil, but not incurable; fearful for him who clings to it, but easy of cure for him who by repentance puts it from him. For suppose that a man is holding fire in his hand; as long as he holds fast the live coal he is sure to be burned, but should he put away the coal, he would have cast away the flame also with it. If however any one thinks that he is not being burned when sinning, to him the Scripture says, Shall a man wrap up fire in his bosom, and not burn his clothes Proverbs 6:27 ? For sin burns the sinews of the soul, [and breaks the spiritual bones of the mind, and darkens the light of the heart ].
2. But some one will say, What can sin be? Is it a living thing? Is it an angel? Is it a demon? What is this which works within us? It is not an enemy, O man, that assails you from without, but an evil shoot growing up out of yourself. Look right on with your eyes Proverbs 4:25, and there is no lust. [Keep your own, and ] seize not the things of others, and robbery has ceased . Remember the Judgment, and neither fornication, nor adultery, nor murder, nor any transgression of the law shall prevail with you. But whenever you forget God, forthwith you begin to devise wickedness and to commit iniquity.
3. Yet you are not the sole author of the evil, but there is also another most wicked prompter, the devil. He indeed suggests, but does not get the mastery by force over those who do not consent. Therefore says the Preacher, If the spirit of him that has power rise up against you, quit not your place . Shut your door, and put him far from you, and he shall not hurt you. But if thou indifferently admit the thought of lust, it strikes root in you by its suggestions, and enthrals your mind, and drags you down into a pit of evils.
But perhaps you say, I am a believer, and lust does not gain the ascendant over me, even if I think upon it frequently. Do you not know that a root breaks even a rock by long persistence? Admit not the seed, since it will rend your faith asunder: tear out the evil by the root before it blossom, lest from being careless at the beginning thou have afterwards to seek for axes and fire. When your eyes begin to be diseased, get them cured in good time, lest you become blind, and then have to seek the physician.
4. The devil then is the first author of sin, and the father of the wicked: and this is the Lord's saying, not mine, that the devil sins from the beginning : none sinned before him. But he sinned, not as having received necessarily from nature the propensity to sin, since then the cause of sin is traced back again to Him that made him so; but having been created good, he has of his own free will become a devil, and received that name from his action. For being an Archangel he was afterwards called a devil from his slandering: from being a good servant of God he has become rightly named Satan; for Satan is interpreted the adversary . And this is not my teaching, but that of the inspired prophet Ezekiel: for he takes up a lamentation over him and says, You were a seal of likeness, and a crown of beauty; in the Paradise of God were you born : and soon after, You were born blameless in your days, from the day in which you were created, until your iniquities were found in you. Very rightly has he said, were found in you; for they were not brought in from without, but you yourself begat the evil. The cause also he mentions forthwith: Your heart was lifted up because of your beauty: for the multitude of your sins were you wounded, and I did cast you to the ground. In agreement with this the Lord says again in the Gospels: I beheld Satan as lightning fall from heaven Luke 10:18 . You see the harmony of the Old Testament with the New. He when cast out drew many away with him. It is he that puts lusts into them that listen to him: from him come adultery, fornication, and every kind of evil. Through him our forefather Adam was cast out for disobedience, and exchanged a Paradise bringing forth wondrous fruits of its own accord for the ground which brings forth thorns.
5. What then? some one will say. We have been beguiled and are lost. Is there then no salvation left? We have fallen: Is it not possible to rise again? We have been blinded: May we not recover our sight? We have become crippled: Can we never walk upright? In a word, we are dead: May we not rise again? He that woke Lazarus who was four days dead and already stank, shall He not, O man, much more easily raise you who art alive? He who shed His precious blood for us, shall Himself deliver us from sin. Let us not despair of ourselves, brethren; let us not abandon ourselves to a hopeless condition. For it is a fearful thing not to believe in a hope of repentance. For he that looks not for salvation spares not to add evil to evil: but to him that hopes for cure, it is henceforth easy to be careful over himself. The robber who looks not for pardon grows desperate; but, if he hopes for forgiveness, often comes to repentance. What then, does the serpent cast its slough , and shall not we cast off our sin? Thorny ground also, if cultivated well, is turned into fruitful; and is salvation to us irrecoverable? Nay rather, our nature admits of salvation, but the will also is required.
6. God is loving to man, and loving in no small measure. For say not, I have committed fornication and adultery: I have done dreadful things, and not once only, but often: will He forgive? Will He grant pardon? Hear what the Psalmist says: How great is the multitude of Your goodness, O Lord ! Your accumulated offences surpass not the multitude of God's mercies: your wounds surpass not the great Physician's skill. Only give yourself up in faith: tell the Physician thine ailment: say thou also, like David: I said, I will confess me my sin unto the Lord: and the same shall be done in your case, which he says forthwith: And you forgave the wickedness of my heart .
7. Would you see the loving-kindness of God, O thou that art lately come to the catechising? Would you see the loving-kindness of God, and the abundance of His long-suffering? Hear about Adam. Adam, God's first-formed man, transgressed: could He not at once have brought death upon him? But see what the Lord does, in His great love towards man. He casts him out from Paradise, for because of sin he was unworthy to live there; but He puts him to dwell over against Paradise : that seeing whence he had fallen, and from what and into what a state he was brought down, he might afterwards be saved by repentance. Cain the first-born man became his brother's murderer, the inventor of evils, the first author of murders, and the first envious man. Yet after slaying his brother to what is he condemned? Groaning and trembling shall you be upon the earth . How great the offence, the sentence how light!
8. Even this then was truly loving-kindness in God, but little as yet in comparison with what follows. For consider what happened in the days of Noe. The giants sinned, and much wickedness was then spread over the earth, and because of this the flood was to come upon them: and in the five hundredth year God utters His threatening; but in the six hundredth He brought the flood upon the earth. Do you see the breadth of God's loving-kindness extending to a hundred years? Could He not have done immediately what He did then after the hundred years? But He extended (the time) on purpose, granting a respite for repentance. Do you see God's goodness? And if the men of that time had repented, they would not have missed the loving-kindness of God.
9. Come with me now to the other class, those who were saved by repentance. But perhaps even among women some one will say, I have committed fornication, and adultery, I have defiled my body by excesses of all kinds: is there salvation for me? Turn your eyes, O woman, upon Rahab, and look thou also for salvation; for if she who had been openly and publicly a harlot was saved by repentance, is not she who on some one occasion before receiving grace committed fornication to be saved by repentance and fasting? For inquire how she was saved: this only she said: For your God is God in heaven and upon earth Joshua 2:11 . Your God; for her own she did not dare to say, because of her wanton life. And if you wish to receive Scriptural testimony of her having been saved, you have it written in the Psalms: I will make mention of Rahab and Babylon among them that know me . O the greatness of God's loving-kindness, making mention even of harlots in the Scriptures: nay, not simply I will make mention of Rahab and Babylon, but with the addition, among them that know me. There is then in the case both of men and of women alike the salvation which is ushered in by repentance.
10. Nay more, if a whole people sin, this surpasses not the loving-kindness of God. The people made a calf, yet God ceased not from His loving-kindness. Men denied God, but God denied not Himself 2 Timothy 2:13 . These be your gods, O Israel Exodus 32:4, they said: yet again, as He was wont, the God of Israel became their Saviour. And not only the people sinned, but also Aaron the High Priest. For it is Moses that says: And the anger of the Lord came upon Aaron: and I prayed for him, says he, and God forgave him Deuteronomy 9:20 . What then, did Moses praying for a High Priest that sinned prevail with God, and shall not Jesus, His Only-begotten, prevail with God when He prays for us? And if He did not hinder Aaron, because of his offence, from entering upon the High Priesthood, will He hinder you, who art come out from the Gentiles, from entering into salvation? Only, O man, repent thou also in like manner, and grace is not forbidden you. Render your way of life henceforth unblameable; for God is truly loving unto man, nor can all time worthily tell out His loving kindness; nay, not if all the tongues of men unite together will they be able even so to declare any considerable part of His loving-kindness. For we tell some part of what is written concerning His loving-kindness to men, but how much He forgave the Angels we know not: for them also He forgives, since One alone is without sin, even Jesus who purges our sins. And of them we have said enough.
11. But if concerning us men you will have other examples also set before you , come on to the blessed David, and take him for an example of repentance. Great as he was, he fell: after his sleep, walking in the eventide on the housetop, he cast a careless look, and felt a human passion. His sin was completed, but there died not with it his candour concerning the confession of his fault. Nathan the Prophet came, a swift accuser, and a healer of the wound. The Lord is angry, he says, and you have sinned 2 Samuel 12 . So spoke the subject to the reigning king. But David the king was not indignant, for he regarded not the speaker, but God who had sent him. He was not puffed up by the array of soldiers standing round: for he had seen in thought the angel-host of the Lord, and he trembled as seeing Him who is invisible Hebrews 11:27; and to the messenger, or rather by him in answer to God who sent him, he said, I have sinned against the Lord 2 Samuel 12:13 . Do you see the humility of the king? Do you see his confession? For had he been convicted by any one? Were many privy to the matter? The deed was quickly done, and straightway the Prophet appeared as accuser, and the offender confesses the fault. And because he candidly confessed, he received a most speedy cure. For Nathan the Prophet who had uttered the threat, said immediately, The Lord also has put away your sin. You see the swift relenting of a merciful God. He says, however, You have greatly provoked the enemies of the Lord. Though you had many enemies because of your righteousness, your self-control protected you; but now that you have surrendered your strongest armour, your enemies are risen up, and stand ready against you.
12. Thus then did the Prophet comfort him, but the blessed David, for all he heard it said, The Lord has put away your sin, did not cease from repentance, king though he was, but put on sackcloth instead of purple, and instead of a golden throne, he sat, a king, in ashes on the ground; nay, not only sat in ashes, but also had ashes for his food, even as he says himself, I have eaten ashes as it were bread . His lustful eye he wasted away with tears saying, Every night will I wash my couch, and water my bed with my tears . When his officers besought him to eat bread he would not listen. He prolonged his fast unto seven whole days. If a king thus made confession oughtest not thou, a private person, to confess? Again, after Absalom's insurrection, though there were many roads for him to escape, he chose to flee by the Mount of Olives, in thought, as it were, invoking the Redeemer who was to go up thence into the heavens 2 Samuel 16:10-11 . And when Shimei cursed him bitterly, he said, Let him alone, for he knew that to him that forgives it shall be forgiven .
13. You see that it is good to make confession. You see that there is salvation for them that repent. Solomon also fell but what says he? Afterwards I repented . Ahab, too, the King of Samaria, became a most wicked idolater, an outrageous man, the murderer of the Prophets 1 Kings 18:4, a stranger to godliness, a coveter of other men's fields and vineyards. Yet when by Jezebel's means he had slain Naboth, and the Prophet Elias came and merely threatened him, he rent his garments, and put on sackcloth. And what says the merciful God to Elias? Hast than seen how Ahab is pricked in the heart before Me ? as if almost He would persuade the fiery zeal of the Prophet to condescend to the penitent. For He says, I will not bring the evil in his days. And though after this forgiveness he was sure not to depart from his wickedness, nevertheless the forgiving God forgave him, not as being ignorant of the future, but as granting a forgiveness corresponding to his present season of repentance. For it is the part of a righteous judge to give sentence according to each case that has occurred.
14. Again, Jeroboam was standing at the altar sacrificing to the idols: his hand became withered, because he commanded the Prophet who reproved him to be seized: but having by experience learned the power of the man before him, he says, Entreat the face of the Lord your God 1 Kings 13:6; and because of this saying his hand was restored again. If the Prophet healed Jeroboam, is Christ not able to heal and deliver you from your sins? Manasses also was utterly wicked, who sawed Isaiah asunder , and was defiled with all kinds of idolatries, and filled Jerusalem with innocent blood 2 Chronicles 33:12-13; but having been led captive to Babylon he used his experience of misfortune for a healing course of repentance: for the Scripture says that Manasses humbled himself before the Lord, and prayed, and the Lord heard him, and brought him back to his kingdom. If He who sawed the Prophet asunder was saved by repentance, shall not thou then, having done no such great wickedness, be saved?
15. Take heed lest without reason thou mistrust the power of repentance. Would you know what power repentance has? Would you know the strong weapon of salvation, and learn what the force of confession is? Hezekiah by means of confession routed a hundred and fourscore and five thousand of his enemies. A great thing verily was this, but still small in comparison with what remains to be told: the same king by repentance obtained the recall of a divine sentence which had already gone forth. For when he had fallen sick, Esaias said to him, Set your house in order; for you shall die, and not live 2 Kings 20:1 . What expectation remained, what hope of recovery, when the Prophet said, for you shall die? Yet Hezekiah did not desist from repentance; but remembering what is written, When you shall turn and lament, then shall you be saved Isaiah 30:15, he turned to the wall, and from his bed lifting his mind to heaven (for thickness of walls is no hindrance to prayers sent up with devotion), he said, Remember me, O Lord, for it is sufficient for my healing that Thou remember me. You are not subject to times, but art Yourself the giver of the law of life. For our life depends not on a nativity, nor on a conjunction of stars, as some idly talk; but both of life and its duration. Then art Yourself the Lawgiver according to Your Will. And he, who could not hope to live because of the prophetic sentence, had fifteen years added to his life, and for the sign the sun ran backward in his course. Well then, for Ezekias' sake the sun turned back but for Christ the sun was eclipsed, not retracing his steps, but suffering eclipse Isaiah 38:8, and therefore showing the difference between them, I mean between Ezekias and Jesus. The former prevailed to the cancelling of God's decree, and cannot Jesus grant remission of sins? Turn and bewail yourself, shut your door, and pray to be forgiven, pray that He may remove from you the burning flames. For confession has power to quench even fire, power to tame even lions .
16. But if thou disbelieve, consider what befell Ananias and his companions. What streams did they pour out ? How many vessels of water could quench the flame that rose up forty-nine cubits high ? Nay, but where the flame mounted up a little too high, faith was there poured out as a river, and there spoke they the spell against all ills : Righteous are You, O Lord, in all the things that You have done to us: for we have sinned, and transgressed Your law . And their repentance quelled the flames . If you believe not that repentance is able to quench the fire of hell, learn it from what happened in regard to Ananias . But some keen hearer will say, Those men God rescued justly in that case: because they refused to commit idolatry, God gave them that power. And since this thought has occurred, I come next to a different example of penitence .
17. What do you think of Nabuchodonosor? Have you not heard out of the Scriptures that he was bloodthirsty, fierce , lion-like in disposition? Have you not heard that he brought out the bones of the kings from their graves into the light ? Have you not heard that he carried the people away captive? Have you not heard that he put out the eyes of the king, after he had already seen his children slain 2 Kings 25:7 ? Have you not heard that he broke in pieces the Cherubim? I do not mean the invisible beings—away with such a thought, O man —but the sculptured images, and the mercy-seat, in the midst of which God spoke with His voice . The veil of the Sanctuary he trampled under foot: the altar of incense he took and carried away to an idol-temple 2 Chronicles 36:7: all the offerings he took away: the Temple he burned from the foundations . How great punishments did he deserve, for slaying kings, for setting fire to the Sanctuary, for taking the people captive, for setting the sacred vessels in the house of idols? Did he not deserve ten thousand deaths?
18. You have seen the greatness of his evil deeds: come now to God's loving-kindness. He was turned into a wild beast , he abode in the wilderness, he was scourged, that he might be saved. He had claws as a lion ; for he was a ravager of the Sanctuary. He had a lion's mane: for he was a ravening and a roaring lion. He ate grass like an ox: for a brute beast he was, not knowing Him who had given him the kingdom. His body was wet from the dew; because after seeing the fire quenched by the dew he believed not . And what happened ? After this, says he, I, Nabuchodonosor, lifted up my eyes unto heaven, and I blessed the Most High, and to Him that lives for ever I gave praise and glory Daniel 4:34 . When, therefore, he recognised the Most High , and sent up these words of thankfulness to God, and repented himself for what he had done, and recognised his own weakness, then God gave back to him the honour of the kingdom.
19. What then ? When Nabuchodonosor, after having done such deeds, had made confession, did God give him pardon and the kingdom, and when you repent shall He not give you the remission of sins, and the kingdom of heaven, if thou live a worthy life? The Lord is loving unto man, and swift to pardon, but slow to punish. Let no man therefore despair of his own salvation. Peter, the chiefest and foremost of the Apostles, denied the Lord thrice before a little maid: but he repented himself, and wept bitterly. Now weeping shows the repentance of the heart: and therefore he not only received forgiveness for his denial, but also held his Apostolic dignity unforfeited.
20. Having therefore, brethren, many examples of those who have sinned and repented and been saved, do ye also heartily make confession unto the Lord, that you may both receive the forgiveness of your former sins, and be counted worthy of the heavenly gift, and inherit the heavenly kingdom with all the saints in Christ Jesus; to Whom is the glory for ever and ever. Amen .

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