Confraternity of Penitents Monthly Newsletter -- June 2016
Short Meditations on the Franciscan Virtues: The Virtue of Attentiveness
St. Francis was very attentive in his spiritual life and following the Gospel of Our Lord. He left all, even his own family, to follow Jesus. We, as Franciscans, need to look each day, at how attentive we are in serving God and others. Our priorities must be, first of all, our Prayer Life. Prayer will lead us into being attentive to Our Lord and following the Rule of St. Francis. Let us start each morning, with our Prayers and ask the Holy Spirit to guide us in doing God’s Will and being attentive each day.
--Donna Kaye Rock, CFP Postulant
Visitor’s Vision: How All Will Know That You Are My Disciples—If You Have Love for One Another – Homily at the Life Profession Mass of CFP Members Sandy Seyfert, Judie Steiner, and Cyndi Kaufmann
I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another.” (John 13: 34-35)
This beautiful Gospel, the Sunday reading on this day of life pledging for three of our CFP members, could not be more pertinent to a Confraternity of Penitents. Most people pay attention to the works of penance and the austere life that one is called to live in any type of Franciscan following. People normally concentrate on the dress or the fasting or abstinence or permanent commitment to this way of life. “Oh, my gosh, you can’t wear colors!” Or, “Oh, my goodness, you can never leave.”
They focus on all of the things that to the world seem difficult. They focus on acts of penance, and they think those are the most difficult things in community life, but, in reality, that’s just the easy part. The hardest part in the Confraternity of Penitents is that part about fraternity. Fraternity is at the core of what the Confraternity of Penitents is. We are called to live the life of a Christian, the life of fraternity. This is love shared in community. It is what the Gospel calls us to. This love marks the Christian apart. It is a radical love. A radical love that is not understood by the world but that can, at the same time, transform the world.
Love is of God because God is Love. In our poor, sad, complex English language, so disappointing when it comes to love, we only have one word for love. It’s very efficient, but at the same time very imprecise. We talk about the love of pizza the same way that we talk about the love of our mother. And those can never be the same thing! At least they should not be the same thing!
I was teaching my eighth graders about Greek words, and we all have a lot of fun. Agape. Phileo. Storge. Eros. Such wonderful words! The Greek language has a plethora of words to describe the different types of love. But I think that love is something that our world has turned upside down. Although we only have one word, we use it in different senses. And our culture has completely hijacked the ordering of what love is.
Before Christ taught otherwise, Phileo love was the highest form of love in the ancient world. Phileo love is brotherly love. It came above Storge love which is love of one’s country. And Storge love came above Eros love or romantic love which has, within it, not only love of the other but also love of oneself often in a selfish way.
Christ showed us that Phileo is not, indeed, the highest love. The highest love is Agape, a self-sacrificing love that we see on the cross. Many in this world recognize Agape as a high form of love, for in some sense we understand Agape love because we are in a military culture. We understand in the light of Scripture, “No greater love has a person than to lay down one’s life for one’s friend.” The world still does value that type of sacrifice.
But our culture has lost the sense that, next to Agape love, Phileo love is the highest form of love. Phileo love--the love of brethren, of fraternity, of brothers and sisters in Christ. Our culture wants to put Eros (romantic love) as the next highest form of love, but we know that Eros can be self-gratifying (“I love you so much. You make me feel so good.”)
Let’s look at what Jesus said again. “I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another.” For us in the Confraternity, Jesus commands us to have Phileo love, this love of brothers. Father James at St. Charles Borromeo Church, in his homily, said something profound. He said, “How is it that we can possibly describe the type of love that Jesus is talking about here? In this Year of Mercy, what if we replace the word love with forgive?” The Gospel would read like this:
“I give you a new commandment: forgive one another. As I have forgiven you, so you also should forgive one another. This is how all will know that you are my disciples, if you have forgiveness for one another.”
I thought, “Wow!” Is that not the love of brothers? A love that forgives unceasingly. What makes your best friend, your best friend? It’s not only that they know all of your secrets, and that you can talk to them at any time, and that they will go with you to Walmart at 2 AM when you need to get something. Your best friend can hurt you more than anyone else on the face of the planet, and they probably have, and yet you forgive them because of the bond that you have. Anyone who is a friend of me has to be good at forgiveness, a real kind of forgiveness! Your best friend is someone you can forgive and who can forgive you. Always.
Forgiveness revolutionized love. It made Christian love able to conquer the world because Christian love defied all that the other cultures of the world incorrectly held. The world says, “If someone wrongs you, you must have retribution.” This is what the world said in the time of Christ. The people who lived at the time of Christ believed that the love that Jesus called for proved that you were weak. Love would prove to be a weakness in you because, if you loved, you would then have to have pity or mercy, and that would force you to be weak. This was the idea in the world at the time of Christ.
Christians sought to love radically. Others sought out this radical love, this forgiveness, this mercy of Christ, this love and the compassion of the Savior--all these wonderful things reflected in the early Christians. And they ultimately converted the world. Christian love was the flame that spread across all the known earth, taking man’s heart, softening it, and making it a place where faith can abide.
The world of today is not so different from the world of Christ when he walked the earth. People think of Christian love, and they think of weakness. Or they distort love, reducing it to merely Eros, to romantic love in. In a sense, the world of today has forgotten the true sense of love that existed at the time of Christ.
While we may think that the age in which we live is dark and foreboding, I would rather think of it as a time of hope. Because the world does not understand love, that means that we can take the world by storm again and convert it yet again to what Christian love is. Because people do not understand love, they will see that the love of Christians, the love of this community of penitents, is different. By your living out this Rule, people will see Christian love through your actions, through your life of penance, and especially through your fraternity. Your example of Christian love will be the example that will ultimately convert, in part, your corner of the world.
The life pledges which you make today are not about you but about the Church. May the Church grow and prosper through your works of penance, through your following of Christ’s commandment to love. May we all set the world ablaze so that the world will see us as disciples of Christ, not for our own sake but so that all hearts might be softened, so that the world might come to the realization of the love that Christ has for each one of us.
--Father Jacob Meyer, Retiring CFP Visitor as of June 15, 2016
Monthly Letter to All Penitents: Much Gratitude to Fr. Jacob Meyer
What mixed feelings we have in bidding goodbye to Father Jacob Meyer as our CFP Visitor! Father Jacob has been the Visitor since September 2013, when the Confraternity of Penitents moved to Indiana from Rhode Island. Because Father Jacob is assuming the pastorate of his first church, which also has a parish school, he has asked the Bishop to be relieved of his role as Visitor for the Confraternity of Penitents. So our feelings are mixed, because Father Jacob has been such a strong help to the Confraternity and we will greatly miss him and his good advice and guidance. But, at the same time, we realize that God needs to fully use him as a pastor, not merely a pastoral assistant, and he is excited about his new assignment.
We thank Father Jacob for being retreat master for the 2015 Confraternity of Penitents Retreat in East Aurora, New York. We thank him for helping us establish the Alessandro Ministry for prisoners. We thank him for suggesting a small yearly tithe of 1% of their yearly income for each of our members who can afford to make this yearly donation. Thank you, Father Jacob, for approving the addition of the use of the book Franciscan Virtues through the Year as part of the formation program and for the addition of the book Christ in the Gospel to be used in the postulancy. Father Jacob, we will always remember your good humor and your wonderful insights into human nature and our faith, as evidenced in your personal sharing and in the Visitor’s Vision in the newsletter. We will definitely miss you, but we definitely wish you well in your parish. Your parishioners will have their faith strengthened through you. Of this we are sure.
The Confraternity is in dialogue with Bishop Rhoades regarding a priest to replace Father Jacob as Visitor. We ask your prayers that the Visitor be exactly the one whom God has chosen. May God’s Will be done! Thank you in advance for your prayers.
--Madeline Pecora Nugent, CFP
CFP Rule, Constitutions, Reflection
CONSTITUTIONS: APPENDIX A --APPENDIX TO CHAPTER II AND CHAPTER III -- CURRENT CHURCH REGULATIONS ON FASTING AND ABSTINENCE
Penitents observe all Church prescribed days of fast and abstinence as well as additional days required by the Rule itself. Current Church regulations on fasting and abstinence are these:
Fast: The law of fast prescribes that only one full meal a day be taken; but it does not forbid taking some nourishment at two other times during the day. The two smaller meals should be sufficient to maintain strength according to each one's needs, but together they should not equal another full meal. Eating between meals is not permitted, but liquids, including ordinary, homogenized milk and fruit juices, are allowed. Malted milks, milk shakes, and the like are not included in the term "milk." All those from eighteen years of age to the beginning of their sixtieth year are bound by the law of fast on Ash Wednesday and Good Friday.
Abstinence: The law of abstinence forbids the eating of meat, but not eggs, milk products, nor condiments of any kind, even though made from animal fat. Forbidden are the flesh meat of warm blooded animals and all parts of such animals. This does not include meat juices, broths, soups, lards, gravies, sauces, animal fats, and liquid foods made from meat. Also allowed are fish and all such coldblooded animals such as frogs, shellfish, clams, turtles, oysters, crabs, and lobsters. All those who have completed their fourteenth year are bound to the law of abstinence from meat on Ash Wednesday and on all the Friday's of Lent.
The substantial observance of the laws of fast and abstinence is a serious obligation. When a proportionately serious reason exists, there is surely no sin in departing from these norms. Thus, one may very well be excused by sickness or any infirmity which requires that one eat meat even on Friday during Lent, by the need to take one's meals in common, by travel when it is not possible to obtain readily permissible foods, by great poverty, etc.
(Source: The Pastoral Companion: A Canon Law Handbook for Catholic Ministry, Franciscan Herald Press: Chicago, Illinois, 1995, pp. 292-96).
While the Confraternity of Penitents observes certain days of fast and abstinence, we observe them according to current Church teaching. This appendix was added to the constitutions at the request of the Vicar General of the Diocese, and with the approval of the Bishop, when the Confraternity was first beginning. The reason for the addition was to clarify what the Church’s position is on days of fast and abstinence, regarding what foods can be eaten and how much. This also clarifies what is and is not meant by “meat.” Note that the same exceptions in this Addendum to canon law are what are found in the Rule of 1221, showing the continuity of Church teaching through the centuries. These exceptions, also in the Rule, include illness, infirmity (age), travel, taking the meals in common.
No Greater Love: HE WILL COME AGAIN TO JUDGE THE LIVING AND THE DEAD
Jesus Christ’s coming as the judge of the living and the dead is next discussed in Part II of Professor Joseph Ratzinger’s Introduction to Christianity. Rudolf Bultmann reckons that the belief in an "end of the world" signaled by the return of the Lord in judgment is one of those ideas, like the Lord’s descent into hell and Ascension into-heaven, which for modern man are "disposed of". Every reasonable person, he declares, is convinced 'that the world will go on as it has done now for nearly two thousand years since the eschatological proclamation of the New Testament. It seems all the more important to clarify our thinking on this point since the biblical treatment of it unquestionably contains marked cosmological elements and therefore reaches into the domain that we view as the field of natural science. Of course, in the phrase about the end of the world, the word "world" does not mean primarily the physical structure-of the cosmos but the world of man, human -history; thus in the first instance this manner of speaking means that this kind of world---the human world---will come to an end that is dictated and achieved by God. But it cannot be denied that the Bible presents this essentially anthropological event in cosmological (and also partly in political) imagery. How-far it is a question only of imagery and how close the imagery is to the reality is difficult to determine.
The New Testament has much to say about the end of the world because the New Testament is about Jesus Christ. Jesus Christ is the ultimate goal of humanity. “I am the Alpha and the Omega, the first and the last, the beginning and the end.” (Rev 22:13) For those who love Jesus Christ and unite themselves to Him, the end of the world is the ultimate fulfillment. The cosmic upheavals depicted in the New Testament are not a problem since the cosmos is under the dominion of Christ. On the other hand, those who wish to live in a world without God will see the end of the world as extremely frightening because they reject what the end of the world is really about. According to Professor Ratzinger: Thus it becomes evident here once again how very much end-eschatology and the breakthrough represented by Jesus’ Resurrection are in reality one and the same thing; it becomes clear once again that the New Testament rightly 'depicts this Resurrection as the eschatological- happening.
While the end of the world is focused on Christ, what is our role in this event? If the breakthrough to the ultra-complexity of the final phase is based on spirit and freedom, then it is by no-means a neutral, cosmic drift; it includes- responsibility. It does not happen of its own accord, like physical process, but is based on decisions. That is why the second coming of the Lord is not only salvation, not only the omega that sets everything right, but also judgment. Indeed, at this stage we can actually define the meaning of the talk of judgement. It is precisely this, that the final stage of the world is not the result of a natural current but the result of responsibility that is grounded in freedom. This must also be regarded as the key to understanding why the New Testament clings fast, in spite of its message of grace, to the assertion that at the end men are judged "by their works" and that no one can escape giving account of the way he has lived his life. There is a freedom that is not cancelled out even by grace and, indeed, is brought by it face to face with itself: man's final fate is not forced upon him regardless of the decisions he has made in his life. This assertion is in any case also necessary in order to draw the line between faith and false dogmatism or a false Christian self-confidence. This line alone confirms the equality of men by confirming the identity of their responsibility. Since the days of the early Church Fathers, it has always been an essential task of Christian preaching to make people aware of this identity of responsibility and to contrast it with the false confidence engendered by merely saying, "Lord, Lord!" It is reasonable to say that our salvation at the end of the world is the Lord’s doing, but we need to cooperate with the abundant graces which we have been given. We shall be judged on the how we have utilized whatever has been given us.
Professor Ratzinger explains this further: Perhaps in the last analysis it is impossible to escape a paradox whose logic is completely disclosed only to the experience of a life based on faith. Anyone who entrusts himself to faith becomes aware that both exist: the radical character of the grace that frees helpless man and, no less, the abiding seriousness of the-responsibility that summons man day after day. Both together mean that the Christian enjoys, on the one hand, the liberating, detached tranquility of him who lives on that excess of divine justice known as Jesus Christ. There is a tranquility that knows: in the last analysis, I cannot destroy what he has built up., For in himself man lives with the dreadful knowledge that his power to destroy is infinitely greater than his power to build up. But this same man knows that in Christ the power to build up has proved infinitely stronger. This is the source of a profound freedom, a knowledge of God's unrepentant love; he sees through all our errors and remains well disposed to us. It becomes possible to do one's own work fearlessly; it has shed its sinister aspect because it has lost its power to destroy: the issue of the world does not depend on us but is in God's hands. At the same time the Christian knows, however, that he is not free to do whatever he pleases, that his activity is not a game that God allows him and does not take seriously. He knows that he must answer for his actions, that he owes an account as a steward of what has been entrusted to him. There can only be responsibility where there is someone to be responsible to, someone to put the questions. Faith in the Last Judgment holds this questioning of our life over our heads so that we cannot forget it for a moment. Nothing and no one empowers us to trivialize the tremendous seriousness involved in such knowledge; it shows our life to be a serious business and precisely by doing so gives it its dignity.
"To judge the living and the dead"---this also means that no one but he has the right to judge in the end. This implies that the unrighteousness of the world does not have the last word, not even by being wiped out indiscriminately in a universal act of grace; on the contrary, there is a last court of appeal that preserves justice in order thus to be able to perfect love: A love that overthrew justice would create injustice and thus cease to be anything but a caricature of love. True love is excess of justice, excess that goes farther than justice, but never destruction of justice, which must be and must remain the basic form of love. God is always just with love in mind and loving with an “excess of justice” in mind.
According to Professor Ratzinger, this is the real meaning of the Creed article on judgement. Here the real emphasis of this article of the Creed becomes evident: it is not simply---as one might expect---God, the Infinite, the Unknown, the Eternal, who judges. On the contrary, he has handed the judgment over to one who, as man, is our brother. It is not a stranger who judges us but he whom we know in faith. The judge will not advance to meet us as the ‘entirely Other, but as one’ of us, who knows human existence from inside-and has suffered.
Thus over the judgment glows the dawn of hope; it is not only the day of wrath but also the second coming of our Lord. One is reminded of the mighty vision of Christ with which the Book of Revelation begins (1:9-19): the seer sinks down as though dead before this being full of unearthly power. But the Lord lays his hand on him and says to him as once in the days when they were crossing the Lake of Gennesaret in wind and storm: "Fear not, it is I" (cf. 1:I7). The Lord of all power is that Jesus whose comrade the visionary had once become in faith. The article in the Creed about the judgment transfers this very idea to our meeting with the judge of the world. On that day of fear, the Christian will be allowed to see in happy wonder that he to whom "all authority in heaven and on earth has been given" (Mt 28:18) was the companion in faith of his days on earth, and it is as if through the words of the Creed Jesus were already laying his hands on him and saying: Be without fear, it is I. Perhaps the problem of the intertwining of justice and mercy can be answered in no more beautiful way than it is in the idea that stands in the background of our Creed. The Lord who judges us is certainly all powerful, but He is also all loving and full of mercy and justice. We have nothing to fear unless we willfully reject Him, and He was not our “companion in faith”. --Jim Nugent, CFP
Humor: Signs -These are actual signs, shown in photographs displayed on the internet
On a tree by a pond: Private Sign: Do Not Read.
On a high balcony: CAUTION: Please be aware that the balcony is not on ground level.
Traffic sign in traffic jam area: You’ll never get to work on time. Ha Ha!
Sign on parking lot fence: ATTENTION: Do not leave items of value in vehicle. You are in Stockton, not Fairyland.
Highway sign: SLOW DOWN! The cop hides behind this sign.
Zoo sign: Please Be Safe! Do not stand, sit, climb, or lean on zoo fences. If you fall, animals could eat you and that might make them sick. Thank you.
Roadside sign by an alligator filled canal in Florida. Several gators have climbed on the bank and are basking in the sun near this sign: HIKERS and BIKERS: Move to the side of the road when a vehicle approaches.
Confraternity Photo Album
Life Pledge and Private Vow of Three CFP Members from Fort Wayne IN USA
The Confraternity of Penitents is delighted to announce the life pledge and private vow of three of the founding members of Our Lady, Cause of Our Joy Chapter, Fort Wayne, Indiana USA. On April 24, at a beautiful evening Mass, Father Jacob Meyer, CFP Visitor, accepted the life pledges of (left to right) Judie Steiner, Cyndi Kaufmann, and Sandy Seyfert.
Later that evening, Sandy took a private vow to live the CFP Rule for life. Her private vow was made to her spiritual director, Br. Fidelis Maria, FFM, who had been a CFP member himself when he entered religious life. Br. Fidelis gave Sandy her privately vowed name sr. Monica Marie of Jesus Crucified.
On May 3, to Father Joseph Gaughan, Judie and Cyndi also both made a private vow to live the CFP Rule for Life. Judie took the name sr. Mary of the Most Holy Trinity. Cyndi took the name sr. Gemma Maria of Divine Mercy.
Even as the CFP rejoices in these new life pledged and privately vowed members, we are saddened by the loss of Fr. Jacob as our Visitor. Thank you, Fr. Jacob, for all you have given to the CFP in time, prayer, and wisdom. May God continue to bless and guide you and we thank Him for the gift of you to us, for a time.
Thoughts from CFP’ers: From Hindu to Catholic and Maybe to Priesthood
According to me, penance is one of the greatest forms of prayer. Through penance, our body is crushed as being dead to the world. According to me, it is dying to self. I believe penance brings us closer to our suffering savior and his blessed Mother of sorrows. By our little penances, we can win souls for Christ. As St. Francis Xavier says, it impossible to attain sainthood without two P's--that is prayer and penance. Saint Francis of Assisi, St. Anthony of the desert, St Catherine of Siena, St. Pio, and St. Gemma are my inspirations for how to live a mortified life.
I was born into an upper caste Hindu family. I was taught to fear gods, and I never heard a word of filial love from those so called gods. Since I was doing my preschool at a Catholic school run by Catholic priests, I used to look at the icon of Sacred Heart and also the crucifix and a statue of the Madonna and Child Jesus. I really loved them. I asked my teacher, "Why does Jesus show his heart? Does he love anyone?" She said, "Yes. He loves you." From then, a seed is planted in my heart to love Jesus. Later I joined a Protestant school. I learnt the Our Father prayer. I loved it. My parents and grandparents were afraid that I would convert, so they started to send me to bhagavata gita classes at ISKON. I learned all the slokas at a tender age, although, even though I recited them, I understood nothing from them. I was a babbler, babbling some slokas,like om hare Krishna. My guruji always used to comment on Our Father prayer where it says, "Give us this day our daily bread." "We never eat bread here," my guruji used to say, "so why did Jesus say so?" Like this he used to comment.
I asked him how I could receive salvation from the wheel of life reincarnation. He said that all you have to do is to recite hare ram hare krishna prayer 108 on japamala beads and that I must have an altar installed in the honour of Krishna and offer a flower or a leaf with devotion. I found it hard to believe so I started searching for God in the Christian's Bible. Since my grandma once read the Bible, I asked her to get me one from her hometown so she got me a Good News Bible. I started reading it in secret. I felt comfortable with Genesis according to my views, but when I read the 10 Commandments and other laws in Exodus and Deuteronomy, I felt it hard to digest that there is only one God. I asked my mom if it was true (my mom was a very active New Ager who believed in reiki , kundalini and other pagan eastern religion stuff). She said to me that Christians manipulate their Scriptures, so it's false. I believed her words, but in my heart I got an inspiration that the Bible is the word of living God. From then I started believing the Bible and also the God of the Bible.
I destroyed my idols. My parents were very furious. They persecuted me, but I preserved my faith. In 2014 my dad's died suddenly at the age of 38 due to a stroke. It was a sudden loss, but I believed that Jesus allowed me to pass through this situation. I encouraged my mom, now a young wido. She found that Jesus is the living God, and she is baptized, too. Seeing us, her mother became a Catholic, too. Now I spend a good bit of my time in prayer. I believe I may have a vocation to Holy Orders and may join the seminary after college.--Dominic Pavan Teja, CFP Inquirer
Following Francis, Following Christ: The Canticle of the Creatures
Interestingly, in the Canticle of the Creatures, the poem of creation and praise for which St. Francis is well known, Francis does not mention birds or animals by name. He praises God for all His creatures, including fire, air, earth, water, moon, wind, and stars. He praises God for those who forgive and who bear weakness and endure trials. He even praises Sister Death. But animals, birds, insects, and other animal life he does not mention specifically. Why?
Quite possibly because Francis was focusing on the creatures that, in the medieval mind, made up life. All life was, in the medieval mind, made of various degrees of earth, air, fire, and water. These were the basic elements, the basic building blocks, of life. Science today has classified many complex “building blocks” of life not even imagined by the medieval mind. So in praising earth, air, fire, and water, Francis was including all life. The Canticle of the Creatures follows here:
Most high, omnipotent, good Lord, Praise, glory and honor and benediction all, are Thine.To Thee alone do they belong, most High, And there is no man fit to mention Thee.
Praise be to Thee, my Lord, with all Thy creatures, Especially to my worshipful brother sun, The which lights up the day, and through him dost Thou brightness give; And beautiful is he and radiant with splendor great; Of Thee, most High, signification gives.
Praised be my Lord, for sister moon and for the stars, In heaven Thou hast formed them clear and precious and fair.
Praised be my Lord for brother wind And for the air and clouds and fair and every kind of weather, By the which Thou givest to Thy creatures nourishment.
Praised be my Lord for sister water, The which is greatly helpful and humble and precious and pure.
Praised be my Lord for brother fire, By the which Thou lightest up the dark. And fair is he and gay and mighty and strong.
Praised be my Lord for our sister, mother earth, The which sustains and keeps us And brings forth diverse fruits with grass and flowers bright.
Praised be my Lord for those who for Thy love forgive And weakness bear and tribulation. Blessed those who shall in peace endure, For by Thee, most High, shall they be crowned.
Praised be my Lord for our sister, the bodily death, From the which no living man can flee. Woe to them who die in mortal sin; Blessed those who shall find themselves in Thy most holy will, For the second death shall do them no ill.
Praise ye and bless ye my Lord, and give Him thanks, And be subject unto Him with great humility.
My Awesome Place
My new place is awesome. I call it My Meeting Place with God. I am on the 14th Floor of a fourteen story high rise that overlooks the downtown Minneapolis-Saint Paul area. My apartment number is 1409. God gave me that number to tell me that:
Number 1--1 God
14--14 Stations of the Cross.
40--40 means a lot. 40 days and nights in the Great Flood, Moses on Mount prayed 40 days and 40 nights. The Israelites wandered 40 years in the desert. Jesus fasted and prayed 40 days before His ministry. There are 40 days of Lent and 40 days until His Ascension. Plus prolifers have 40 Days for Life
9--9 days of a Novena. 9 Choirs of Angels. 9 months of Mary's pregnancy. t. The First Novena was 9 Day's and 9 Choirs of Angel's and Mary was Pregnant with Jesus for 9 months.
So I feel I was destined to be in my own Upper Room with the Lord as a Franciscan. One Step Closer to Heaven.
In Francis and Clare, Bryan LaHaise, CFP Associate Postulant
CFP Summer Retreat End of July --PRAYING THE PSALMS
"In the Psalter you learn about yourself. You find depicted in it all the movements of your soul,
all its changes, its ups and downs, its failures and recoveries. -- St. Athhansius
The Psalms are the prayerful expression of thousands of years of people seeking God. Father Jerome will explore how the Psalms help us in personal and liturgical prayer:
+ to pray through sorrow and alienation + to celebrate the joys and blessings God gives us, and + to seek and to grow in the justice and love of God
July 27-31, Christ the King Seminary, East Aurora NY. Come by train, bus, plane, or car.
Father Jerome Wolbert, OFM, Retreat Master -- Father Jerome is a Franciscan priest serving as pastor at St. John the Baptist Byzantine Church and works at the St. Joseph Food Pantry at Catholic Social Services, both in Hazleton, Pennsylvania. He is a member of the Franciscan Friars at Holy Dormition Friary in Sybertsville, Pennsylvania, where there is a retreat house and conference center. He also provides spiritual assistance to the Secular Franciscan Order.
CFP Retreat, Reunion, Conference --Beginning Wednesday, July 27, at 5 pm for CFP Reunion, Conference, Formation, and Sharing. Retreat on Praying the Psalms begins Thursday, July 28, at 4 p.m. and ending after Sunday morning Mass at 6 a.m. -- Cost: $299. Includes all meals, lodging, materials
Commuter Cost for Retreat Only (includes lunch and supper). Beginning 4 p.m. Thursday, July 28, and ending Saturday, July 30, 8 p.m. Cost: $85. Includes dinner Thur., Fri., Sat. and lunch Fri. and Sat.
All welcome. $50 deposit, please. Call 260-739-6882 to register.
From the CFP Holy Angels Gift Shop -- 50c Prayer Cards-- Buy 4, Get 1 Free
The CFP Holy Angels Gift Shop has added a line of 50c prayer cards, with a special offer. Buy any 4 50c prayer cards in any combination and get a fifth card of your choice free. No limit on the amount of cards and free cards ordered.
Some of the prayers offered are: Something Beautiful for God by Mother Teresa of Calcutta, Novena to St. Anthony of Padua, The Chaplet of Divine Mercy, Prayer for Children, Novena to Our Lady of Fatima, and Novena to Our Lady of Lourdes.
Order by mail at CFP Holy Angels Gift Shop, 1702 Lumbard Street, Fort Wayne IN 46803 USA. Please include a postage donation. Or phone 260-739-6882.