Catholic East Texas: September 2016 (Vol. 29, No. 5)

Catholicism in September-October 2016

To the record 7,300 families who have pledged $2.7M to the 2016 Appeal, Our Mission: A Shepherd’s Care,

Thank You. “There is much work to be done, and I am humbled by the response from our Diocese. From the bottom of my heart, I thank you for allowing me to be your shepherd by supporting the Annual Appeal.” - Bishop Joseph Strickland

THE MAGAZINE OF THE DIOCESE OF TYLER

Vol. 29 Issue 5 September-October 2016 Catholic East Texas (USPS 001726) is a publication of the Catholic Diocese of Tyler, 1015 ESE Loop 323, Tyler, Texas 75701-9663. Telephone: 903534-1077. Fax: 903-534-1370. E-mail: news@ catholiceasttexas.com. ©2016 Diocese of Tyler.

POSTMASTER: Send address changes to: CET Subscriptions, 1015 ESE Loop 323, Tyler, TX 75701-9663 Published five times per year. Periodical postage paid at Tyler, Texas, and additional mailing office.

Subscription is $20 per year. News, calendar and advertising deadlines: Aug. 10, Oct. 10, Dec. 10, Feb 10, April 10.

The publisher and editor reserve the right to reject, omit or edit any article or letter submitted for publication. The Diocese of Tyler and/or the Catholic East Texas cannot be held liable or in any way responsible for the content of any advertisement printed herein. All claims, offers, guarantees, statements, etc., made by advertisers are solely the responsibility of the advertiser.

Deceptive or misleading advertising is never knowingly accepted. Complaints regarding advertising should be made directly to the advertiser or the Better Business Bureau.

Publisher Most Rev. Joseph E. Strickland Bishop of Tyler Editor-in-Chief Peyton Low peyton@catholiceasttexas.com Managing Editor and Photographer Ben Fisher ben@catholiceasttexas.com Assistant Editor Susan De Matteo sue@catholiceasttexas.com Spanish Editor Sr. Angélica Orozco EFMS sistera@dioceseoftyler.org

www.dioceseoftyler.org

This Issue

03 04 08 12 18 20 26 32 34 41 42 44 46 48

Bishop Strickland Diocesan News and Calendar Susan De Matteo

We Dare to Say

Bishop Joseph Strickland

Nacogdoches 300 Seminarian David Bailey

Vote Like a Christian Father Gavin Vaverek

Are We on God’s Side?

Susan DeMatteo with Father Tim Kelly

The Knights

The Knights of Columbus of the Diocese of Tyler

Render Unto Ceasar Father Matthew Stehling

World Youth Day

Luke Ryder and Josefina Peralta

Monseñor Strickland La Formación de la Conciencia Hna. Angelica Orozco

Los Ciudadanos Católicos También Debemos Votar Rev. Victor Hugo Hernandez

La Educación Católica Hna. Angelica Orozco

No King but Jesus

Peyton Low

On Our Cover:

For this issue of the Catholic East Texas, we tackle many issues concerning being a faithful Catholic Christian in the United States of America. For our cover, we chose a Catholic image you won’t likely find in other places.

Deacon comes from the Greek diákonos, meaning servant and messenger. Its ancient roots are probably in the Greek words meaning “to kick up dust”, as in a messenger kicking up dust as he goes quickly about his errands. Surely, this is the image of the deacons of the Church, “kicking up dust” as they go about the Lord’s business in service. Deacon Hal Williams manages to kick up his fair share of dust on his Indian motorcycle.

Being Catholics, we like tradition, and so it’s no surprise that the good deacon rides a traditional motorcycle, an Indian. First produced in 1901, Indians still look much as they did before the Second World War. We had a lot of fun on our photoshoot with Deacon Hal, who serves at the Cathedral in Tyler.

All registered parishioners in the Diocese of Tyler receive the Catholic East Texas magazine for free. If you are a member of a parish or mission in the Diocese and you are not receiving your free subscription to the magazine, please contact your parish/ mission or complete this form so that we may add you to our mailing list: http://cetmag.org/cetsubscribe 1

To see more photos from World Youth Day and other diocesan events, go to www.dioceseoftylerphotos.com 2

Bishop Strickland

Fourth Bishop of the Diocese of Tyler

At the beginning of August I returned from World Youth Day in Poland and I thought it would be good to share some reflections from that wonderful pilgrimage with fifty-five young people and sponsors from the diocese. As you might imagine it was truly inspiring to visit the significant religious sites in Poland with a group of young people from East Texas. The chance to encounter other young people from around the world and interact with them was a great reminder of the vitality of the Catholic Church.

As we walked from one location to another we were constantly encountering groups from every corner of the globe. One of the young people in our group would see someone carrying a Mexican flag and excitedly run up to them asking what part of Mexico they were from, and a few yards down the road that encounter would be repeated with a group from Germany, Australia, Zimbabwe, Canada, Argentina or South Africa. At times there were language barriers but even then the language of youth and enthusiasm allowed for meaningful encounters. The familiar pattern of gleeful greetings, selfies, exchanged pins and high fives was repeated constantly over the course of the trip.

I suppose that the Olympics recently held in Brazil enjoyed a similar atmosphere but World Youth Day quite evidently bought the additional dimension of the world gathering in a common faith. I know that my brother priests and the other adults that accompanied our group were impressed with the joyful yet serious faith of the young people. As only young people can they would literally shift from a boisterous march down the street with high fives and singing some Texas anthem to a reverent and prayerful attitude as we approached a shrine or toured the birthplace of Pope Saint John Paul II. One element that was a real highlight for me was the gracious

attitude of literally every person I encountered, especially the young people. I’ve had the chance to be in various situations with large crowds in numerous places in the world and the peaceful atmosphere at World Youth Day was quite evident. At times we were hot and tired, waiting in long lines and pushed into crowds where “personal space” became a foreign concept, but I never personally witnessed a cross word or angry exchange. There was a true attitude of pilgrimage that I witnessed in our group and with virtually every encounter with others.

Ultimately the entire World Youth Day experience is a glorious proclamation that the Catholic Church is alive and well. Many naysayers who seek to move our society more deeply into secularism and abandon God love to portray the Catholic Church as an antiquated and irrelevant medieval institution that should be relegated to history.

Anyone who participated in or witnessed any significant aspect of World Youth Day can testify from their experience that the view of the Catholic Church as antiquated is simply not reality. The young people and their sponsors who gathered in Poland demonstrated the reality that the Church is “ever ancient, ever new” because Our Lord Jesus Christ is truly alive in His Church. The Church is ancient and has a rich history of faithful disciples going out to every corner of the globe sharing His Good News and at the same time the Church is as fresh and new as the infant baptized today.

I will always remember those young faces exuberantly greeting friends from around the world and in the next instant those same faces bowed in reverent prayer before Our Lord in the tabernacle.

They become an icon of what the Church is about, allowing each generation to bring their youthful vitality to an encounter with the Holy, incarnate in Our Savior Jesus Christ, God’s only begotten Son. q

3

Diocesan News

For more news, go to www.dioceseoftyler.org/news

The annual Red Mass will be Monday, Oct. 3, in the Cathedral of the Immaculate Conception. The Red Mass has been celebrated throughout the world for hundreds of years to mark the opening of legislative and judicial sessions as a means of invoking the Holy Spirit’s gifts of wisdom and truth upon those sessions. All members of the judicial and legislative professions in the diocese are invited.

Nikas The second annual East Texas Sanctity of Life Banquet is Monday, Oct. 10, at 6:30 p.m. at the KE Bushman Event Center in Bullard. Nikolas Nikas, co-founder and president of the Bioethics Defense Fund, will be the featured speaker. The banquet will focus on the sanctity of all human life, from infants at the first moment of conception to people with special needs, the elderly, the poor, and the imprisoned.

The Bioethics Defense Fund is a pro-life public-interest legal and educational organization that advocates for the human right to life and the fundamental right of conscience throughout the United States and abroad.

Nikas is known for his expertise in clearly integrating the principles of natural law and political theory with the facts of science and medicine to be used as the foundation for strategic legislation, litigation, education, and media. Nikas is consulted across the nation and the world – by legislators, attorneys general, and parliamentarians – on issues of abortion, healthcare rights of conscience, human cloning/embryonic stem cell research, and physician assisted suicide.

Among many other cases, Nikas has litigated ballot initiatives regarding human cloning and embryonic stem cell research, healthcare rights of conscience, clinic regulations, and state-passed limits on late-term abortion.

Tickets are $45 per person or $450 to reserve a table for 10. To purchase tickets or for more information, see the banquet website at easttexaslifebanquet.com.

4

The diocesan Office for Marriage and Family Life has scheduled marriage preparation weekends for Sept. 23-25 at Wellspring Spirituality Center in Whitehouse and Nov. 5-6 (Spanish) at Casa Betania in Tyler. For information or to register, contact the office at 903-534-1077, ext. 165, or email mbesze@dioceseoftyler.org.

The Diocesan Council of Catholic Women will hold its general assembly Sept.

24, 9 a.m.-4 p.m., in the Cathedral Center at the Cathedral of the Immaculate Conception in Tyler. The day will have as its theme The Sanctity of Life, the Face of Mercy … the Face of Love. Come learn what resources and programs are available in the Diocese of Tyler, and what women of faith in parishes are doing. Cost is $20, payable at the door, and includes lunch. To register, contact Stanley4345@hotmail.com, or call 903292-7881.

Catholic Charities East Texas will host a Family Fun Day Saturday, Sept. 24, 10 a.m.-2 p.m. at Tyler Indoor Sports, 12041 Spur 364, Tyler, 75709. The event, sponsored by Catholic Charities Immigration Services, will feature a bounce house, face painting, games, music, a car show, silent auction, and more. The day also will provide a chance to learn more about the community resources available at Catholic Charities.

For information, call CCET, 903-258- 9492.

Support Catholic Charities East Texas through Amazon.com. When ordering from Amazon, go to Smile.amazon.com and choose Catholic Charities, Diocese of Tyler, as the recipient of the donation from the

purchase.

A Worldwide Marriage Encounter Weekend will be held in Tyler, Sept. 30-Oct 2. Worldwide Marriage Encounter’s mission is to proclaim the value of Marriage and Holy Orders in the Church and in the world. The weekend provides couples with a Catholic experience, facilitated by three team couples and a priest, but individuals of all faiths are welcome. The emphasis is on communication and the tools husbands and wives need to support them in living God’s desire for marriage. Dates fill fast. To apply, visit our website at: http://www.dfwme.org/apply .

For more information email apply@dfwme. org or call 469-444-0904.

The Maria Goretti Network is a peer ministry group for survivors of abuse and their families. The East Texas Chapter of the Maria Goretti Network meets the third Saturday of every month in the Cathedral Office meeting room (not the Cathedral Center) at 7 p.m. For information, contact Peggy Hammett, 903-592-1617, ext. 19, or email phammett@thecathedral.info.

Families Anonymous, a support group for those affected by a loved one’s addiction, alcoholism or other destructive behaviors, meets the second Monday of every month at 6:30 p.m. in the parish hall at St. Charles Borromeo Church in Frankston. The group is the only FA chapter in East Texas, and is open to anyone who has known the despair of a loved one’s addiction. Meetings follow the 12-step model, and the anonymity of members is paramount. For information, contact Rick at 817-994-8248 or Kathy at 817-319-9843.

Catholic East Texas, the diocesan magazine, is online! Share the link to our full-color publication with family and friends.

The magazine is an evangelical publication designed to implement Bishop Strickland’s vision for sharing the beauty of Catholic teaching, history, culture, spirituality, and

liturgy in a way that makes our ancient faith attractive to both Catholics and non-Catholics in Northeast Texas. Every article, column, and review in the magazine is written by the clergy, religious, and lay faithful of the Diocese of Tyler. All photography and design is done by diocesan personnel and the magazine is printed locally. Access the magazine online at http://issuu.com/catholiceasttexas.

The Diocese of Tyler is committed to providing a safe environment for children and vulnerable adults. Please report any questions or concerns about the behavior of church personnel to the diocesan Promoter of Justice, 903-266-2159, promoter@ dioceseoftyler.org, or 903-939-1037 (fax).

All communications are confidential. The State of Texas requires that any suspicions of abuse of a minor be reported. Contact 800252-5400.

Crockett

St. Francis of the Tejas Church.

The St. Francis Day Festival will be Saturday, Sept. 24, 10 a.m.-4 p.m., on the church grounds, and will feature booths, Bingo, a silent auction, a raffle, food, fun for the whole family, and crowning of the St. Francis Festival Queen.

Fairfield

St. Bernard of Clairvaux Church.

The annual parish Fall Fest will be Saturday, Oct. 15, 10 a.m.-3 p.m. The day will include a raffle and Asian barbecue dinner. Raffle prizes include: Henry Goldenboy .22 cal. rifle, $300 Visa card, $250 Brookshire Bros. card, $100 Visa gift card, $100 Visa gift card, $100 Texas Outfitters card, $100 Visa gift card, and $100 Conoco gift card.

Other activities will include a horseshoe tournament, silent auction, sweet shoppe, country store, 5K fun run, bounce house for kids, music and entertainment, and a Carter Blood Drive, 9:00 a.m. – 2:00 p.m. Blood donors get ½ off on dinner. Hot dogs and soft drinks also will be available. For information, call 903-389-5583 or 903-388-4793.

Raffle tickets are $1 each or six for $5.

Flint

St. Mary Magdalene Church. The next Women’s ACTS Retreat will be Sept.

29-Oct. 2 at Pine Cove Camp. For information, contact 903-780-1424 or email smmacts2016@gmail.com.

Gun Barrel City

St. Jude Church. The parish garage sale will be Oct. 28-29. To arrange large-item pick-up, call 903-887-5589.

Holly Lake

Holy Spirit Church. The parish Pig Roast will be Saturday, Sept. 17, at 6:30 p.m. Cost is $30 per person.

Jefferson

Immaculate Conception Church.

The parish picnic is Sunday, Sept. 4, after the 9 a.m. Mass and until 3 p.m.

The parish retreat is Oct. 21, 7-8:30 p.m. in the church, and Oct. 22, 9 a.m.-3 p.m. at the Moore “Tall Pines” Farm.

Longview

St. Mary Church. Teens are invited to a Survivorz Lock-In Sept. 17-18 in St. Mary Gym. For information, contact Shea Vogel at svogel@stmaryslgv.org.

The St. Nicholas Bazaar will be Nov. 19 (9:30 a.m.-4:00 p.m.) and Nov. 20 (9:30 a.m.-2:00 p.m.). We are collecting items to be sold in the general store, such as new and gently used nativities, Santas, wreaths, candles, ornaments, homemade canned goods, and gift items. Call Jeanie Folsenlogen, 903736-5653, or drop off items next to the Church office in the big box. We also need Christmas trees of all sizes, burlap, mason jars, rolls of Christmas ribbon, and Christmas lights. We will pick up trees; call Margaret @ 903-452-3474. For more information, call Pat Smith, 903-240-1635. The bazaar also will feature a café, vendors, a Kids Korner, raffle, silent auction, and Mr. and Mrs. Claus.

St. Matthew Church. St. Matthew’s annual raffle will be Saturday, Oct. 22. Tickets are $10 each. Prizes include a 2012 Kia Sorento SUV, a $1,000 gift card, a $750.00 gift card, a $500 gift card, a $250 gift card, and five $100 gift cards. Tickets are available after weekend Masses or from the church office during the week. Please return ticket stubs and money. Proceeds benefit the Building Fund.

The next Men’s ACTS Retreat will be Oct. 27-30. All men of St. Matthew’s and surrounding parishes are welcome to attend.

For more information, contact the retreat directors: Charlie Eckel, 903-985-2499, Tim Lemoine, 903-736-7960, and Ray Voisin, 903-353-4122.

Lufkin

St. Patrick Church. Father Vaverek will offer adult faith formation classes Sept.

10, Oct. 8, and Nov. 12, 9 a.m.-2 p.m. Topics will include Introduction to the New Testament, The Church: How Does the Church Understand Herself and Her Mission? and Amen: Our Liturgy, Our Faith. Each class has a $5 registration fee for lunch.

A free women’s self-defense class will be offered Sept. 9, 1-3:30 p.m. in LaSalette Hall. For information, call Patricia Boles, 936-676-8171.

A Year of Mercy morning of reflection and praise will be Saturday, Oct. 29, 9 a.m.-noon. The day will begin with Mass followed by a presentation by Shannon M. Deitz, founder of Hopeful Hearts Ministry.

Madisonville

St. Elizabeth Ann Seton Church.

Faith formation classes resume Sept. 7. The 7:30 p.m. Mass on Saturdays resumes Sept.

11.

Palestine

Sacred Heart Church. The Boots & Jeans dinner and dance will be Saturday, Sept. 24, at 6:30 p.m. in the KC hall. Tickets are $50 each and include one barbecue dinner and one chance at the $5,000 reverse raffle per ticket.

Lois Wisnoski and Evelyn Ballard are collecting donations for the Fall Fest “Lucky You Shoppe.” Items needed are jewelry, figurines, music boxes, and anything giftable. We will also have an “Attic Gleanings” booth for things that might show wear but are still serviceable such as small electrical appliances, etc.

Tyler

Cathedral of the Immaculate Conception. The parish picnic will be Sunday, Sept. 11, at the cathedral, with Mass at 5 p.m.

Roses & Rosaries, the annual fundraising gala, will be Sunday, Sept. 25, at 6 p.m. at Willow Brook Country Club in Tyler.

Cooper Ray, a nationally known Catholic speaker and musician, will speak. Funds raised by the gala have been earmarked to build a covered walkway for the Chapel of Sts. Peter and Paul from the front doors to the parking lot. For information and tickets, see the cathedral website at www.thecathedral.info.

5

The Holy Spirit Rosary Makers of Holy Spirit Church in Holly Lake have made 500 rosaries for students at the University of Texas at Tyler for the beginning of the 2016-2017 academic year. Father Mike Snider, Holy Spirit pastor, presented the orange and blue corded rosaries, made in school colors, to Father Justin Braun, chaplain of the UT Tyler Catholic Campus Ministry, to present to students. The Rosary Makers, a group formed in 2008, have created rosaries for hospitals, prisons, and military facilities. Since 2008, the group has made over 77,805 rosaries and shipped them as far away as Africa, Cuba, the Philippines, Brazil, Mexico, India, and Sri Lanka. Once finished, the rosaries are handed off to Betty and Bob Pritchett, 90-year-old parishioners who take care of all the packing and shipping needs. (Photo courtesy of Bob Quinn, Holy Spirit Church) q

Sept. 29 - Oct. 1, 2016

Kay Bailey Hutchison Convention Center Dallas

udallas.edu/dmc

CONFERENCE HIGHLIGHTS: Conference Mass Sessions Speakers Exhibit Hall Musicians Liturgical Art Display

St. Mary’s Catholic Campus Ministry

at Stephen F. Austin State University

Spirit Brunch Annual Fall Fundraiser

Join our keynote speaker, Bishop Joseph Strickland, for a champagne brunch, live jazz band, raffle, and a cupcake auction. Spirit Brunch is the annual fundraiser for St. Mary’s at SFA, and is scheduled for the Saturday of SFA Homecoming Week. This is a great chance for alumni to reunite and for the students, parents, and friends of the ministry to celebrate and give thanks!

Saturday, November 5, 2016 9:00 - 11:00 am Ganter Hall, 211 E. College, Nacogdoches, TX Parking: 214 Wettermark Tickets are $25. Reservations can be made online at http://sfacatholic.net/spirit-brunch, or payment sent to St. Mary’s at 214 Wettermark, Nacogdoches, TX 75965.

Donate your CAR Your vehicle can make a real difference for people in need.

Your donation is tax-deductible. We accept cars, SUVs, trucks, and vans.

Free pickup of your vehicle is available, whether it is running or not.

Call 1-888-322-8284. Proceeds benefit the needy throughout Northeast Texas.

7

ONLINE: Read Forming Consciences for Faithful Citizenship, the U.S. Bishops’ teaching document on Catholics and politics: http://cetmag.org/fcfc2016 As we prepare for the election in November, I think it was important that I address the critically significant issues that we face. I agree with the statement that I have often heard that the choice of a leader for a society is primarily a reflection of where a society already is rather than an indicator of where that society is going. As we ponder these words, I’m sure that the vast majority of us would agree that this is not a comforting realization. Too many indicators in our world today signal an outright rejection of God, morality and revealed truth.

Even if hopeful hearts lead us to shy from the word “rejection,” we must acknowledge, at the very least, a profound confusion regarding all that the Gospel of Jesus Christ holds as of the highest value. Thus as we consider our choice in November, it is essential that we acknowledge that no single person, even the president, can reverse these trends singlehandedly.

Our Catholic tradition, in regard to the election process, is that we do not endorse candidates. Instead, we urge citizens to choose the candidate who most fully embraces the deposit of faith expressed in the ancient teachings of our Catholic faith.

I must say very candidly that especially in 8

this election year this approach is a great relief for me. I find myself unable to endorse any presidential candidate in good conscience. Certainly it would be naïve if, as Catholics, we were only willing to embrace the perfect candidate, but this election cycle presents us with candidates who are all severely flawed. This does not focus primarily on the personal failings of these candidates but rather on their ability or desire to guide our society according to the truth that God has revealed to us.

What are we to do?

Given this state of affairs, many have asked me, “Bishop what are we to do?” I suppose all of this brings me to what my primary role is as your bishop, and to my mind it is truly to give, “A Shepherd’s Care.”

Thus, all of the above comes down to my responsibility to help you be faithful Catholics who are engaged citizens who can use your own well-formed conscience to choose between the seriously flawed candidates that our electoral process will likely present to us. At the same time, I am well aware of the limitations of my knowledge of the complex issues that we face as a society. Many of you have greater knowledge in various

W

aspects of the issues, and I am grateful for your wisdom in these areas.

A Shepherd’s Care sounds nice. I can imagine many of you thinking, “Bishop, we need much more than nice,” and I wholeheartedly agree. A Shepherd’s Care does sound nice, but viewed through a realistic lens of the devastating threats we face as a nation and as the Body of Christ, it should evoke strength, clarity and tenacious care for the flock. The best images flow directly from the Gospel. We as the sheep of His flock face vicious wolves at every side. The Shepherd’s Care I am challenged to offer should be imbued with the strength of the Gospel and the power of the truth the Lord has revealed to us.

As I ponder the grave responsibility that is mine, I turn to the Mass for words that frame the answer I offer to the question, “Bishop what are we to do?” The Roman Missal prescribes specific words to be used by every priest to introduce the Our Father, the Lord’s Prayer. These words are very familiar to us: “At the Savior’s command, and formed by divine teaching, we dare to say...” I propose the three phrases in this simple introduction as the framework of my advice.

We Dare to Say by bishop joseph strickland

Catholics often face difficult choices about how to vote. This is why it is so important to vote according to a wellformed conscience that perceives the proper relationship among moral goods. A Catholic cannot vote for a candidate who favors a policy promoting an intrinsically evil act, such as abortion, euthanasia, assisted suicide, deliberately subjecting workers or the poor to subhuman living conditions, redefining marriage in ways that violate its essential meaning, or racist behavior, if the voter’s intent is to support that position. In such cases, a Catholic would be guilty of formal cooperation in grave evil. At the same time, a voter should not use a candidate’s opposition to an intrinsic evil to justify indifference or inattentiveness to other important moral issues involving human life and dignity -Forming Consciences for Faithful Citizenship, USCCB 2015

At the Savior’s command

“At the Savior’s command” reminds us that this model prayer which Church Fathers, Popes and Saints have reflected on throughout the history of the Church truly is a command regarding how we approach God and the life He has given us. Embedded in these simple words is a reminder that we must take seriously the call that we share to live as the baptized. In the context of our present reflection, it is a reminder that we must engage with our society; we must speak the truth; we must seek to share the light of the Gospel in whatever darkness we encounter. The command of the Lord impels us to know God as Father and to seek His will. This is the imperative of all humanity, and we ignore it at our peril.

Although significant forces in society have always sought to deny that the Savior has commanded anything, and although these forces seem to be seriously on the rise in our time, as people of faith, we know in the depths of our being that these forces spread a lie. Our Lord Jesus Christ is the Savior of the world, and as our Savior he has revealed to us the commands of God Our Father. He has promised that no mat-

ter how powerful evil becomes it will not triumph, but He has commanded us to engage in the world and to fight against evil in our hearts and in every aspect of society.

Because of this, because of our faith in God’s ultimate victory, we must never despair over the present situation. Even when everything seems to be going wrong in politics, and we feel we have no good choices, we must not give up. We must not give in to that despair, for that is what Satan wants each and every Christian to do: to give up.

One thing we can know for sure, the outcomes of elections in our country will not be better if Christians stay home and give up on our political process. At the Savior’s command, we must do what we can.

Formed by Divine Teaching

The second phrase in the introduction, “and formed by divine teaching,” moves us into the realm of revelation and the truth that we know because God has chosen to open His heart to us. Especially in the context of our questions regarding the coming election, it is essential that we acknowledge that there are divine teachings and that we seek to be formed by them. Our modern 9

media promotes the idea that there is no objective truth. One could easily get the Some question whether it is appropriate for the Church to play a role in political life. However, the obligation to teach the moral truths that should shape our lives, including our public lives, is central to the mission given to the Church by Jesus Christ. Moreover, the United States Constitution protects the right of individual believers and religious bodies to participate and speak out without government interference, favoritism, or discrimination.

-Forming Consciences for Faithful Citizenship, USCCB 2015 impression that virtually anything is acceptable if it has a strong enough opinion poll to back it up. Even beyond the public media, the interactions between individuals on social media support the idea that there is no such thing as objective truth: that all is relative and a matter of opinion. The introduction of the Lord’s Prayer makes it clear that a well formed conscience is essential to living the way of the Father. In order to choose the best candidates, not only for president, but for any public office, a well

10

formed conscience is essential.

Recently, I had the opportunity to revisit the Auschwitz-Birkenau concentration camp in Poland. Whenever I travel to such a place, and think of the unspeakable evil which occurred there, I am struck by the fact that the guards who ran the camp, and everyone else who participated in these atrocities, were average people, just like us. They were seduced by the ideas of Nazism and turned into villains. This is an extreme example of a lack of formation of conscience.

What the Church asks of us, what Christ asks of us, is to learn and live the teachings of His Church, even the difficult ones. Our sense of right and wrong, that judgement we make before committing to a course of action (like voting for a particular candidate) must use the teachings of Jesus as its standard. By knowing what Jesus wants of us, we can act with a formed conscience to choose the good, even in difficult situations. This doesn’t mean our choices will be easy, but it does mean we can know that we are acting in accordance with God’s will. We can avoid being seduced by platforms and rhetoric that may sound good to our human ears, but are contrary to the principles of Christianity.

When we are faced with any moral choices, including those posed by our participation in the political process, we must make a habit of asking, “What does the Church teach us about this matter?” If we are unsure of the answer, we should consult the Catechism of the Catholic Church,

The Church equips its members to address political and social questions by helping them to develop a well-formed conscience. Catholics have a serious and lifelong obligation to form their consciences in accord with human reason and the teaching of the Church. Conscience is not something that allows us to justify doing whatever we want, nor is it a mere “feeling” about what we should or should not do. Rather, conscience is the voice of God resounding in the human heart, revealing the truth to us and calling us to do what is good while shunning what is evil.

For Catholics, this begins with a willingness and openness to seek the truth and what is right by studying Sacred Scripture and the teaching of the Church as contained in the Catechism of the Catholic Church.

It is also important to examine the facts and background information about various choices. Finally, prayerful reflection is essential to discern the will of God. Catholics must also understand that if they fail to form their consciences in the light of the truths of the faith and the moral teachings of the Church they can make erroneous judgments.

-Forming Consciences for Faithful Citizenship, USCCB 2015

-Forming Consciences for Faithful Citizenship, USCCB 2015

which is the basic guide to Catholic teaching. The Catechism is a great gift to us, and is a resource we should all use. I encourage all Catholics to own a copy, and it is also available on the internet free from various Catholic websites. In many previous ages of the Church, it was sometimes difficult for individual Catholics to know the details of the Church’s teaching, but we live in an age of information. Let us use this advantage to better understand the teachings of the Church.

Once we have learned the teachings of the Church and informed ourselves, then it is necessary to spend time in prayer over these principles, to let God help us accept them fully. Everyone will find at least one teaching of the Church difficult to bear, and the Apostles themselves said to Jesus on more than one occasion, “This teaching is hard.”

Finally, once we know and have worked to accept the teachings of the Church, we must apply them wisely to the choices we are faced with. The Church teaches us, clearly, that certain moral principles are foundational and we must place emphasis upon them in making our decisions about voting.

In the pages of the Catholic East Texas over the past year, I have a few times written on human dignity and the value of the human person. In an election year, each individual Catholic has the opportunity to put these Catholic teachings to good use.

Christ’s love for us lets us see our human dignity in full clarity and compels us to love our neighbors as he has loved us. Christ, the Teacher, shows us what is true and good, that is, what is in accord with our human nature as free, intelligent beings created in God’s image and likeness and endowed by the Creator with dignity and rights as well as duties.

-Forming Consciences for Faithful Citizenship, USCCB 2015 As the Church teaches us in the Catechism and bishops and popes re-iterate to us, we must never support the taking of innocent human life. The right to life is foundational to all other rights, and our own Declaration of Independence famously reads, “We hold these truths to be self-evident, that all men are created equal, that they

are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”

We as Catholics believe very strongly that God has in fact endowed everyone with the right to life, and in choosing to vote for a particular candidate, we must first take into account their position on human life.

The political realities of our nation present us with opportunities and challenges. We are a nation founded on “life, liberty, and the pursuit of happiness,” but the right to life itself is not fully protected, especially for unborn children, the terminally ill, and the elderly, the most vulnerable members of the American family.

-Forming Consciences for Faithful Citizenship, USCCB 2015 What we as Catholics should desire are candidates who share our respect for all human life and who pledge to work in every situation to protect life. When the political parties do not offer us candidates who have even a consistent respect for human life, we should work to change this sad state of affairs.

Above all, the common outcry, which is justly made on behalf of human rights - for example, the right to health, to home, to work, to family, to culture - is false and illusory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination.

-Forming Consciences for Faithful Citizenship, USCCB 2015

We Dare to Say

The final phrase in the introduction to the Lord’s Prayer, “we dare to say,” is possibly the most important for our present discussion. We must be bold. We must dare to live the Gospel values when they are becoming more and more unpopular. We must be willing to speak and live the truth that God has revealed to us, even when that truth falls on deaf ears. We must dare to pray when the world around us warns that

Bishop Strickland at the Auschwitz concentration camp someone may be offended. Many would say, “How dare you speak of Jesus Christ?” and the response this introduction should evoke is, “How dare we not speak of Him?” It is in this arena that the Church confirms to us that religion is not private.

There is a public and social dimension to Catholicism which we must not ignore. Jesus Christ called us “The light of the world,” and that light must shine in the public square, to call all people to help build a holy society. We dare to say what Jesus taught us, sometimes very boldly, even when it is tremendously unpopular.

As the Catechism of the Catholic Church reminds us, “It is necessary that all participate, each according to his position and role, in promoting the common good. This obligation is inherent in the dignity of the human person. . . . As far as possible citizens should take an active part in public life” -Forming Consciences for Faithful Citizenship, USCCB 2015 As your bishop, I certainly urge you to pray, pray fervently for our nation and our world, pray for all of the candidates seeking office, and pray for whomever is elected at

whatever level of government. We must accompany our prayer with our actions, with the way we live our daily lives.

I suppose the best response I can give to the question, “What are we to do?” is ultimately both quite simple and profoundly difficult to accomplish. We must know that At the Savior’s Command, we are to recognize our resposibilities to our nation and to each other. We must live the life of the Baptized, working to bring about God’s will on Earth without despair. We must never give up, even in dark times.

We must live our lives Formed by Divine Teaching, no matter how the world threatens us for doing so. We must form our conscience as fully as possible and understand how divine teaching guides us through all the complex challenges of our world.

And, we must Dare to Say. We must set a good example for our families, our neighbors and our co-workers. We must seek daily to live according to the will of the Father and not our own. We must be the light of the world.

As we dare to live God’s truth, we pray that our society may begin to change, to return to God, to re-establish Gospel values, to turn from every form of immorality and decadence. Then our society will demand a leader who embraces the values of divine teaching and seeks to join us in seeking the kingdom of God. q 11

Tyler Seminarian David Bailey explains the history of the first Spanish missions in the diocese, and how Nacogdoches became the first city in Texas.

The Diocese of Tyler is approaching 30 years old, but our history goes back over 300 years to 1690. Before there were the Spanish Missions of San Antonio, there were the Missions of East Texas. Before there was an Austin, Houston, or Dallas, there were Nacogdoches and San Augustine. In our diocese, the presence of the Catholic Church is older than America. The birth of the United States with the Declaration of Independence would not take place for another 86 years. Mexico would not win its independence from Spain for another 131 years. In our history, two European countries have fought over our territory.

We have seen nations, rebellions, and flags come and go, but our Church has outlasted them all.

Franciscans from Nueva España (New Spain) celebrated the first Mass in Texas as far back as 1531 while traveling near Presidio, in West Texas. One hundred years later in 1632 they founded the first mission in Texas, San Clemente Mission near present-day San Angelo. It closed after six months and there were no further attempts to establish another mission anywhere in Texas until the 1680s. In total, there were 35 Spanish missions built in Texas from 1632-1793. Seven of these were established in East Texas.

The establishment of the Church in East Texas was originally motivated by political interest. In Europe, Spain and France were at war with each other from 1635 until 1659. They would go to war again in 1719. In the New World, the two countries competed for the spoils of land and its resources. Rumors of a settlement founded by the famed French explorer René-Robert de La Salle caused alarm for the Spanish who claimed the area. La Salle’s arrival in Texas was partially the result of a navigational blunder on his part. Lost or not, he established a colony in Spanish territory, claimed the land for France, and labored in vain to find his way home. La Salle spent the rest of his life trying to find his way back to the Mississippi River. He never found the Mississippi, and never made it home to France because of a mutiny in 1687 that resulted in his murder. He is buried near Alto, Texas, not far from where Mission Tejas was built.

The presence of the French in territory claimed by Spain prompted the Spanish government to send troops into the area. Traveling along El Camino Real (The King’s Road), which stretched from Mexico City into Louisiana, Franciscans under Father Damián Massanet accompanied 110 Spanish soldiers dispatched north by the

Viceroy of New Spain in Mexico City. Their mission was to establish a settlement to secure Spain’s holdings in the area. For the missionaries, their job was to win the hearts and minds of the Indian population.

Military officials believed that, should fullscale confrontations break out between the Spanish and French, Indians would serve as invaluable allies. Regardless of the reasons for their assignment, the Franciscans welcomed the opportunity to win souls in a land they could never reach without government support.

Texas takes its name from the Caddo language. When asked by an interpreter who they were, the Caddo responded by saying, “Táysha,” their word for friend. The Spanish found the Caddo to be friendly and used their word to refer to them. Hence, Táysha became Tejas, which later became Texas. It is a popular but mistaken notion that native tribes were a singular community. Most so-called tribes were more like nations with many sub-groups scattered into multiple bands and villages. The Caddo (“Hasinai” in their language) were a confederation of many bands, each of these having multiple villages. Archeological evidence shows that the Caddo were spread throughout modern day Texas, Louisiana, Arkansas and Oklahoma, since before 200 BC. The Neches River – named after the Neches band of Caddo – has been inhabited (though not exclusively by Caddo) for an estimated 12,000 years. Six miles from Alto, 60 miles from Tyler, the Caddo Mounds archeological site is believed to have been built in 800 AD. Every one of the seven missions built in East Texas from 1690-1773 was founded amongst the Caddo, and all were within the current boundary of the Diocese of Tyler.

Mission San Francisco de los Tejas –

the first mission established in East Texas – was erected near the Neches River, surrounded by as many as 5,000 Nabedache Caddo. From May 27 to May 31, 1690, building took place a few miles from where the current Mission Tejas State Park is located, near Crockett in Houston County, approximately 66 miles from Tyler. On June 1, 1690, Mass was celebrated to dedicate the newly completed Mission Tejas.

The June 1st dedication has long been credited as being the first Mass celebrated in East Texas, supposedly to mark the feast of Corpus Christi. The diary of General Alonso de León – the military commander of the 1690 expedition – makes it clear that Corpus Christi occurred one week earlier on Thursday, May 25. They didn’t start building the mission until two days later. Likewise, June 1 was not the first Mass in East Texas.

Daily Mass was the norm for the Franciscans, who would have been celebrating it all along their route. They had already been in the area for at least two weeks before June 1 and de León specifically states that Mass was said on Sunday, May 21. Furthermore, Father Massanet was recognized by the Caddo from previous visits. He and the chief of the Nabedache Caddo already knew each other. We will most likely never know when or where the first Mass was celebrated in what is now the Diocese of Tyler. What is much more relevant is that we can pinpoint exactly when and where our Church began in eastern Texas. The Church in East Texas began at Mission San Francisco de los Tejas.

The expedition traveled the old Kings Highway, which runs along Highway 21, past Madisonville and through Crockett before arriving at the current site of Mission Tejas State Park. Along that route they crossed over the Trinity River. According to

Photos in this story are from re-enactments of the founding of the Spanish Missions performed by the Nacogdoches County Historical Commission 13

the Texas State Historical Association, General de León is credited with naming the Trinity River while on the 1690 journey. He confirms this in his diary.

Friday, the 19th (May, 1690). We marched in a north by easterly direction, and at a short distance we entered another very large and pleasant valley […] and along its edge flows a large river which we named La Santísima Trinidad (The Holy Trinity).

Two days later, his diary entry reads as follows: Sunday the 21st. After mass we set out in a northeast by northeasterly direction through some groves of live oaks and pines, crossing four arroyos without water.

After Mass on Sunday, de León records his journey in incremental detail. He describes meeting many Caddo, all of whom were friendly and welcoming. He even describes the cleanliness of their houses. On Wednesday, May 24, his diary indicates that he instructed his men to build a chapel for the celebration of the feast of Corpus Christi the following day. Judging by his journal entry, the feast was a huge success.

Thursday the 25th. The feast of the Most Holy Sacrament was celebrated in all solemnity and procession, accompanying the procession all the officers and soldiers, and the Indian governor (chief), and many of his people attending the chanted mass. And after the mass finished, the ceremony of the raising of the standard was performed […].

Saturday the 27th; Sunday the 28th; Monday the 29th; Tuesday the 30th and Wednesday the 31st. We worked on building the church and the dwelling of the apostolic fathers in the middle of the principal settlement of the Tejas (Caddo).

Thursday, June 1st. I gave possession of said mission, with reverend padre commissary Fray Massanet having chanted mass in said church, with the Indian governor (chief) and his people attending the mass and the blessing of the church […].

After construction and dedication of Mission Tejas, most of the soldiers and Father Massanet returned south, leaving behind three

14

Franciscans and three soldiers. Later in 1690, a few months after completing Mission Tejas, missionaries under Father Francisco Casañas de Jesús María traveled a few miles further down the Neches River. Still in Nabedache territory, the friars built a second mission and christened it Mission Santísimo Nombre de Maria.

Santísimo Nombre became the second mission in eastern Texas.

Despite being visited by the Spanish Governor in 1691, the mission floundered. In January of 1692, the Neches River flooded and the mission was destroyed.

Relations between the natives and the Spanish were good initially. However, two years of crop failure and disease decimated the Nabedache population and caused suspicion and tension between the natives and the missionaries. Realizing their safety was at risk, the missionaries set fire to Mission Tejas, buried the mission bells, and relocated. The mission had lasted three years.

Following the abandonment of Mission Tejas in October of 1693, no attempts were made to establish another mission in East Texas for 23 years. In 1716, Spain renewed its interest in the area and established four missions in July of that year under the leadership of Captain Domingo Ramón. These were: San Francisco de los Neches, Mission Nuestra Señora de Guadalupe de los Nacogdoches, Mission San José de los Nazonis, and Nuestra Señora de la Purísima Concepción de los Hasinai. In the case of the missions founded in 1716 and later in 1717, the last word in the name of each refers to the band of Caddo who lived in the area. The Nazoni, Nacogdoche, Neches, Hasinai and Ais (pronounced ice) were all part of the Caddo confederacy.

In 1716, Captain Ramón led his expedition north from the Rio Grande on April 27. His mission was to strengthen the Spanish presence in eastern Texas. In his company were soldiers, Franciscans and an Indian liaison named Angelina who served as an interpreter between the Spanish and Caddo. The Angelina River in our diocese is said to be named after her and there is a statue in her honor at the entrance of the Angelina County Courthouse, in Lufkin. Like his predecessor in 1690, Captain Ramón kept a diary.

Ramón comes across the pages of his diary as a man full of life and adventure. He frequently recounts details such as daily Mass and celebrations for certain feast days, as well as comments about the landscape and the people he encountered. He even wrote an account of his men setting off fireworks on a particular feast day.

There is no doubt that he found East Texas to be beautiful.

On June 2, 1716, he wrote: “This day I remained here, be-

cause it was such a fine day. High Mass was celebrated with great rejoicing.”

June 5 and 6, he wrote that the Fathers offered daily Mass for members of their party and a few Indians who had gone missing.

He wrote on June 11 that his men celebrated the feast of Corpus Christi by going to confession and then, “Received Holy Communion with great joy.”

An example of how Captain Ramón found the land in our diocese is illustrated by the entry in his diary dated June 29, 1716: This day I travelled five leagues (17 miles) to the northeast over hills with oak, pine, and pecan trees. There were vines from which we gathered some grapes as large as eggs. We reached a great open space, where we found two lakes with fish. At the edge of the same, we beheld a river with plenty of water. In the afternoon there came into my presence one hundred and fifty Indians...

By June 30 they were scouting a location to build a mission. He reports that they found the site of the original Mission Tejas on July 3. He had it rededicated, renamed it Mission San Francisco de los Neches, and assigned a chaplain who would remain there.

The second mission dedicated under Ramón’s command was in Nacogdoches.

Mission Nuestra Señora de Guadalupe de los Nacogdoches was founded on July 9, 1716. The Venerable Father Antonio Margil was placed in charge. The mission was abandoned from 1719-1721 during the Franco-Spanish War. It was reopened in 1721 and remained in operation until 1773.

Another of the missions established on the Ramón expedition was Nuestra Señora de la Purísima Concepción de los Hasinai.

Mission Concepción was constructed near the present city of Douglass. Reportedly, the Indians eagerly received the mission.

Not only were there numerous baptisms at the outset, the Caddo were said to have helped build the church and living quarters for the missionaries. Unfortunately, the mission was closed as a result of drought, epidemic, and severe hunger due to lack of supplies. At one point, the missionaries were reduced to hunting crows in order to survive.

Ramón founded his last mission in eastern Texas just over 50 miles from the land that would eventually become Tyler. The

town of Cushing is the original site of San José de los Nazonis. A historical marker marks where the mission once stood. Like other missions in the area, it was closed in 1719 as a result of French encroachments in Texas during their war with Spain. Reestablished in 1721, it was moved to Austin in 1730.

Following the establishment of these missions, Captain Ramón concluded his report on July 11, 1716.

On the eleventh day the first steps were taken towards the building of a church and dwelling, and I proceeded to name a Chaplain. All of the people referred to are of the same kind, very agreeable and generous. They are glad to teach their language and especially to those of this Mission. All duties in regard to the founding of the four Missions were now concluded according to the orders of His Excellency. Having finished this work, I returned to my camp very happy. I was very pleased with the manner in which the Fathers and our party were received by the Indians. I was the only one to reach camp, for the horses of my companions were tired out. I sign it: Domingo Ramón.

Father Margil also established Nuestra Señora de Dolores de los Ais in San Augustine. Completed in January of 1717, it was abandoned in 1719 and reestablished – again by Father Margil – in 1722.

Unfortunately, the Ais Caddo never converted in any great number. There were Europeans in what is now San Augustine as far back as the 1500’s. The Caddo in the area were used to seeing strange visitors from far-away places. They were likely underwhelmed by the arrival of a few Franciscans with soldiers who were probably very young. Therefore, the efforts of the missionaries were largely in vain. One possible reason for this is the fact that the Caddo were already highly skilled in agriculture. In other places, the opportunity to teach farming techniques to the native population was a successful recruiting tool for would-be converts. The Caddo had no need of such education, and seemed to have no interest in the religion of the friars. Nuestra Señora de Dolores de los Ais was the final Spanish mission established in East Texas.

In December of 1718, France declared war on Spain. The subsequent French invasion of Texas immediately impacted the missionaries in East Texas. The establishment of missions in 1716 and 1717 was largely due to a desire by the Spanish to 15

was over.

In Nacogdoches, the mission was abandoned but the buildings remained. The settlers were ordered to relocate.

When they refused, the military was sent in to forcefully remove those that chose to remain. They were led west by the military and did not return for another six years. While in exile, they were harassed by the fearsome Comanche who raided their settlement frequently. Rather than retreat to the safety of a larger Spanish settlement, they stayed and fought, determined to return to Nacogdoches. Still under strict orders not to return to the mission, these resilient pioneers defied the Spanish military, fought their way through Comanche, and returned to reclaim Mission Guadalupe in the early part of 1779. Leading the way for the resistance was Colonel Antonio Gil Y’Barbo, who escorted 350 settlers back to Nacogdoches where they resolved to remain. The Spanish government had no choice but to acknowledge the community’s steadfast resolution. Finally, they bestowed “pueblo” status on the settlement and Nacogdoches became the first town in Texas.

After being granted permanent settlement status, the people of Nacogdoches began to organize themselves civically. A fortress was built for military protection and the city was laid out in keeping with Spanish tradition. No Spanish city was complete without a church with at least one full-time priest. By the 1796 census, there were two priests reported in Nacogdoches, Father Bernadino Bollero and Father Pedro Portugal. Eventually, Nacogdoches would become the guard their territory. Once war was declared, the missions quickly fell under attack and were temporarily abandoned. The missionaries fled to San Antonio until hostilities ended. It is difficult to imagine how war between two European nations could directly impact land that is now within our diocesan borders. In his letter to the Viceroy written on July 2, 1719, Venerable Father Margil reflects the pandemonium felt by missionaries because of the war.

Most Excellent Lord: Constrained by profound grief, our heart seeks alleviation at the painful price of informing Your Lordship of the sad state of this poor province, which is troubled with anxiety because of the actions of the French […]. On the 22nd of June the sad news reached us that as a result of the breaking of the bond of union between the two countries, the French and the Nachitoches [sic] ransacked Mission de San Miguel de los Adais (Louisiana).

They seized a soldier who was with our religious brother and both were taken prisoner […].

During the war, Father Margil was particularly busy in San Antonio. Before returning to East Texas, he established what is known as the Queen of all the Missions, San José y San Miguel de Aguayo Mission, on December 26, 1719, in San Antonio. He returned to Mission Dolores in East Texas in 1722 and was reassigned as guardian of the College of Santa Cruz de Querétaro a few months later.

After three years of war, the missions were reopened in 1721. By the middle of the century, the Spanish ordered that the missions be relocated to central Texas. No longer was there a need for frontier missions in eastern Texas. Once the other missions were relocated, two missions remained standing. In 1773, Mission Guadalupe in Nacogdoches and Mission Dolores in San Augustine were closed by order of the Spanish government. The period of Spanish Missions in East Texas 16

headquarters of Spain in East Texas. In addition to Spanish settlers, many Indians became full-time residents of the town. Thanks to the tenaciousness of the Nacogdoches pioneers, the Catholic Church maintained a presence in East Texas long after the mission period ended. The presence of our Church continued to grow in East Texas through the remaining three centuries. In a period that would see not six but nine flags fly over Nacogdoches, many things would change, but the Church would remain.

In addition to Nacogdoches, one of the oldest cities in Texas is also in our diocese. San Augustine shares with Nacogdoches two unique facts. Both of the cities contained the two Spanish Missions that lasted the longest in East Texas. Furthermore, both of them were at one time overseen by Venerable Father Margil. These facts are significant. What it tells us is that the missionaries, including Father Margil, planted seeds in their evangelization. After both missions were closed, the people found their way back, reclaimed the missions, and structured their towns around them. The history of East Texas would have been drastically different if the people of Nacogdoches and San Augustine never returned to the land and the missions they loved so much. We are indebted to Father Margil and the Franciscan missionaries who planted the seeds that would ensure that our Church, and the people, in East Texas would continue to grow and flourish.

Christian missions in East Texas did not end in 1773. Rather, they began in 1690 and continue to this day. The Vincentians, Franciscans, Oblates of Mary Immaculate, Basilians, Marists, Paulists, Claretians, Redemptorists and the La Salette Missionaries, to name only a few, have all devoted their time in Texas since the end of the Spanish period. Almost 30 years after being established as a diocese, the Diocese of Tyler carries on a 300-year history of ministering to the people of God in East Texas.

In our diocese today, priests from 14 countries (including America) carry on the legacy of Venerable Antonio Margil. It is quite telling that some of the Central American countries Father Margil helped bring to conversion are the birthplaces of priests who continue his journey in East Texas. Like him, they left their homes, traveled to a far-away land, and committed themselves to the needs of a foreign people.

We continue in the footsteps of Fathers Massanet and Margil.

We carry on the mission begun by Alonso de León and Domingo Ramón. Rather than colonizing a frontier, we are tasked with teaching Christ to people of all colors, cultures, and ethnicities. No longer are we a territory on the edge of the known world surrounded by uncertainty. Today, we are a beacon of light in an uncertain world, filled with hope. We carry on in the legacy of those first missionaries and the ones who came after them. It is fitting that we continue the mission they began; for the glory of God, in the memory of those who came before us. Venerable Antonio Margil- Pray for Us.q David Bailey is a seminarian for the Diocese of Tyler, in his second year at Notre Dame seminary in Louisiana. He is a Naval veteran, serving as aircraft inspector for fighter squandron VF84 “Jolly Rogers” and spent 17 years as a social worker with special needs individuals. His particular interest is Church history and in his spare time he translates the lives of ancient Irish saints from Latin to English.

Msgr. James Young, longtime pastor of Sacred Heart Church in Nacogdoches and one of the original priests of the Diocese of Tyler, has retired from active ministry, as of Aug. 1, and been granted senior priest status.

Msgr. Young, 77, is a native of Youngstown, Ohio. He was ordained June 9, 1974, in Youngstown for the Diocese of Beaumont, Texas.

As a priest of that diocese, he served in parishes in Groves, Beaumont, Port Arthur, and Nacogdoches. From 19781982, he was chaplain of St. Mary Catholic Campus Ministry at Stephen F. Austin State University in Nacogdoches.

In 1985, he was named pastor of Sacred Heart Church in Nacogdoches, then a part of the Beaumont Diocese. When the Diocese of Tyler was established on Feb. 24, 1987, created from the Dioceses of Dallas, Galveston-Houston, and Beaumont, then-Father Young was incardinated as a priest of the new diocese.

Over the years, he served the Diocese of Tyler in a number of ways. He has been a member of the College of Consultors, Priests’ Personnel Board, and Priests’ Pension Board, was chairman of the Presbyteral Council and dean of the Southwest Deanery.

He served as diocesan chancellor under Bishop Álvaro Corrada, SJ, third Bishop of Tyler, from 2001-2008.

In 1996, he was one of five priests of the diocese, including current Bishop Joseph E. Strickland, to be named monsignor with the rank of prelate of honor by Pope John Paul II. Bishop Edmond Carmody, second Bishop of Tyler, recommended the men for the honor in recognition of “years of outstanding service to the Church or for special ministries within the Church” as well as for “longtime leadership that is helping (the diocese) to grow.”

In his time as pastor of Sacred Heart, Msgr. Young oversaw the building of the current church on Appleby Sands Road, dedicated in 1992, and the return to church grounds and restoration of the original Sacred Heart church building, which was constructed in 1847 and dedicated as Sacred Heart Chapel on June 6, 2013.

In 1998, he established Our Lady of Guadalupe Church in Nacogdoches and St. Andrew Church in Lufkin.

Msgr. Young also inaugurated the Sacred Heart Multicultural Fest in 1988. The event has since grown into a Nacogdoches community-wide celebration.

VOTE Like a Christian

By Father Gavin Vaverek As Christians and as Americans, we cannot accept efforts to strip religion of its role in society or to impose religion as the basis for government. This means that we must oppose both secularist efforts to reduce freedom of religious practice to freedom of personal belief and Islamist efforts to use religion as a weapon to divide and dominate people. This places us in a difficult situation both at home and abroad. Nevertheless, trusting in God, we are called not to despair, but to defend the dignity of every human person, especially the freedom of religion and conscience. While an important part of this struggle is carried out in the political realm, for Christians it is fundamentally a religious duty: “Whatever you did for one of these least brothers of mine, you did for me.”

As Catholics living in America, this means that from a religious perspective we are obliged to act privately and publicly in accordance with the Gospel and that we have a recognized right to do so under the Constitution. While we have no moral or constitutional right to promote laws that impose the Christian faith on our fellow citizens, we do have a religious obligation and legal right to promote laws that defend human life and dignity. A challenge arises when it comes to voting because we are often faced with political parties, referendums, legislation, and candidates that in one way or another embrace positions that contradict or do not seem to support the truth about human persons and their dignity.

This gives rise to some frequently asked questions.: 1. How should we evaluate a candidate? It is important to begin by studying a candidate’s declared positions and past political decisions. These may also give us insights into the candidate’s values, character traits, and integrity. A practical evaluation includes recognizing that the important moral issues to consider are those the candidate will actually be able to influence. For example a County Tax Assessor has almost no impact on major issues.

Even the President, the Congress, and the Senate, while having much authority, are limited in their actions by law and politics. For example, individually they cannot unilaterally impose an agenda as law nor can they insure that Supreme Court nominees will support their policies.

18

2. What are some key moral issues in our society today?

The very idea of morality is threatened. The ideology of secularism does not recognize objective truth and so fails to respect the God-given dignity of human life, reducing moral issues to individual choice or to economic or social policy. So, many important areas are in play: Marriage and family, immigration, employment and economic development, health care, environment, crime and punishment, education, and gender. In applying morality to politics, we do well to go back to the objective truth of every person’s God-given rights.

3. Are any of these issues more important than the others?

The defense of human life and dignity are fundamental aspects of the common good that every government should support. Each of the issues raised threaten human dignity in a varieties of ways, but certainly those that attack the right to life pose the most fundamental danger. These issues are not merely some religious ideals, they are rooted in our nation’s founding as ‘self-evident’ unalienable rights given by our Creator to life, liberty, and the pursuit of happiness.

4. If the candidates present us with a mixed bag of good and bad positions, how do we choose? We need to examine the positions, take good counsel, pray, and seek to act with prudence. Certainly, we may never personally approve of unjust and immoral policies nor desire that candidates promote them. There may, however, be circumstances in which we vote for a candidate due to good policies they promote despite their approval of unjust policies. It can be helpful to recall that in making prudential judgements, people of goodwill can come to different conclusions as to what in a particular circumstance is the best legitimate means to accomplish the desired good.

5. When should a Catholic politician be denied Communion? When their proper Bishop has declared or imposed excommunication. Generally, the candidates are not choosing to do immoral actions but only permitting others to do so. Rarely do

politicians attempt to obligate others to an immoral action. (eg: a candidate who does not support a law against abortion is not personally responsible for those persons who choose to abort a child.)

6. Is it ever licit to abstain from voting? Yes, Justice recognizes that we as citizens have not only a right, but an obligation to participate in the selection of leaders and in policies that are placed on the ballot. One should be well informed on the candidates running for office for all levels of government. Even if one judges prudently that they should abstain in some races, they may well be able to vote for candidates in other races.

7. May a Catholic be a member of a political party? Yes. A helpful legal principle is: “Custom is the best interpreter of law.”

We have long had in this country Catholics involved in all political parties with Church authorities readily accepting such involvement. However, one must be clear that a Christian can never legitimately forgo their moral or civil obligations in favor of any particular organization. So a person cannot legitimately abandon the truth or the common good out of a sense of party loyalty.

8. Can one endorse a party that has a ‘bad’ platform? Yes. Party platforms are in fact political statements, not binding contracts. Neither party is free from ‘bad’ planks. Indeed frequently neither party is particularly true to particular planks of their platform. Increasingly many Catholics are finding the days of supporting a party have passed, and choose instead to support candidates and issues. Still, many Catholics in America (largely in Blue states) maintain an affinity for the Democratic Party based on a perception of its supports for social justice values. They point to the party’s opposition to capital punishment and policies friendly to the poor and immigrants. At the same time, many Catholics in America (more commonly in Red states) maintain an affinity for the Republican Party. They point to the party’s opposition to abortion, Planned Parenthood, and spending federal dollars for promoting immoral services abroad.

weak candidate morally the same as voting for a bad frontrunner? No, the unintended consequence of someone else winning the election is not our moral responsibility. As citizens we have an obligation to exercise our right to vote and help choose good candidates for office.

This is not the first time in history that Truth recognized by Christians has been rejected by society. Sadly, even the Wisdom of Solomon might not find an elegant solution to the chaos that has been unleashed in our world today. In such circumstances, we can recall Blessed Teresa of Calcutta who is noted to have said, “The Lord does not ask me to be successful, but faithful.”

Therefore, let us witness in word and deed to the Truth.

Perhaps the most important thing we can do as Christian citizens is pray. Let us “(pray)… for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity.” May God be Merciful to us all. May God Bless America.q Father Gavin Vaverek holds a Bachelors degree in Mechanical Enginnering, a Masters in Theology and a Masters in Divinity. He also holds a JCL (Licentiate of Canon Law) from Catholic University of America. He is currently Pastor of St. Patrick parish in Lufkin and is a judge on the Diocesan Tribunal.

9. May a Catholic remain a member of a party which holds contrary moral positions to the Church to work for change from within? Yes. Justice, however, demands that we never do evil that good may come of it. A person must intentionally form their conscience properly and never act against the truth. In cooperating with people who do not recognize the fullness of the truth, we do not have to raise every concern or objection that we have, but we cannot legitimately act against the truth that we know.

10. May a Catholic vote for a hopeless third party candidate if they hold superior moral positions? Certainly. Consequences do not establish the morality of a decision and we do not have certain knowledge of the future. With prudence one may, but one is not obligated, to support a good candidate, even if the odds of that candidate winning is very small.

Give thanks for dessert.

Tyler · 4917 S Broadway Ave. • (903) 504-5366

11. In a multi-candidate ballot, is voting for a 19

are we on god’s side? augustine

HUGHES

THE civic religion of america an interview with father tim kelly by susan dematteo

lincoln 20

kennedy

The Catholic Church in America has a reputation as a feisty, vibrant, and contentious Church whose members are not known for keeping their opinions to themselves, or their arguments behind closed doors. Nuns challenge priests and bishops, priests and bishops quarrel with each other, and the laity criticizes everyone, up to and including the pope (pick a pope, any pope; every pope).

It is also a Church that has overcome its origins in this country as a despised, distrusted immigrant outsider and become part of the American mainstream, with countless Catholics in positions of legislative and judicial power. During every national election, politicians attempt to win that much-vaunted “Catholic vote,” and no discussion of any major moral issue is complete until the U.S. bishops have weighed in. Since 1984, the U.S. has had diplomatic relations with the Holy See, and visits of American presidents to the Vatican have become de rigueur. Last September, Pope Francis became the first pope to address Congress.

The Church that once had to fight to justify her very existence in this country now has real political clout.

Yet even so, the Church occupies a singular and not always comfortable place in America. As the bishops themselves frequently point out, the Church is in the culture, but not of the culture. She is a relative newcomer to this land of religious liberty, yet is much, much older than that very concept. And she has to pick out a careful, sometimes precarious path through an American landscape heavily studded with symbols of religiosity that often take precedence over authentic religious practice.

Father Tim Kelly, pastor of St. Mary Magdalene Church in Flint, calls that landscape “American civic religion,” and said no discussion of the American Catholic Church can be complete without an understanding of the civic religion.

Father Kelly is a student of history, theology, and the Church Fathers, able to expound upon American politics and St. Augustine with equal aplomb. Prior to his ordination as a priest, he was a teacher, and teaching in his parish remains one of his loves. As a native of Ireland who was educated and has lived in Rome, he can cast upon the American Church the eyes of both an immigrant and a scholar, while at the same time showing an ease and familiarity with the country, and the culture, in which he has spent the past 21 years.

He dove into the subject of American civic religion with a scholar’s relish, placing its origins with the Puritan founding of this country and connecting it solidly to Protestantism:

ligion is ‘nature’s god,’ not necessarily the God of Jesus Christ. Its sacred symbols are American heroes, the flag and the Constitution.

Its doctrine is Enlightenment political theory, liberty, freedom, and equality. Its god is a big person in the sky who is nice, waffling, and tolerant.”

American civic religion is politically powerful, he said, because “it summons up patriotic feelings and makes differences disappear for a moment. What was Puritan, Protestant, and white, has now expanded to include Catholics, Mormons, Jews, and will eventually include even Muslims. That civic religion was what Martin Luther King Jr. appealed to in his struggle for civil rights. He appealed to the American people to change their image of God, to include the possibility that God liked black people. And, eventually, the American civic religion opened up to allow black people and their worship and to allow them to be called American.”

Of course, to navigate the differences between denominations and religions, American civic religion must either gloss over or simply deny them.

“Civic religion is coy for naming God,” Father Kelly said, waving a hand in a gesture of vagueness.

“Civic religion won’t talk about Jesus, and it’ll talk about the ‘Creator’ but not God. It doesn’t want to offend anyone. It’s generic theism, even generic deism, which believes there is a Great Spirit, let’s use that term, but it won’t go any deeper theologically. God’s rough, denominational edges have to be shaved away to make him acceptable to the majority.”

That religion has been part and parcel of this nation since the first Puritans stepped ashore at Jamestown in 1607.

They brought with them the severity of their reformed Protestantism, the belief that God and government were one, and an unrelenting hatred of Catholicism. That hatred would become an enduring part of American culture, lasting well into the 20th century.

In the wake of the Puritans came the Scots-Irish, who settled much of the South, and whose sweep eventually reached even into East Texas.

With this fresh wave of settlers came a fresh wave of anti-Catholicism.

“Now, when you say Scots-Irish, you have to be careful,” Father Kelly cautioned. “These aren’t the same Irish who populated New York and Boston. These are the sons and grandsons of Scottish Presbyterians. They’re not Irish, they’re Scots, and they brought with them John Knox’s ferocious hatred of Rome and all things papist. What happens in the South is that as that group of Scots moves in, primarily from Charleston, the big port of entry, and across Georgia and Alabama, they bring with them this fierce anti-Catholicism.” He chuckled. “It was said that if there were no pope, these people would have had no reason to go to church on Sunday.

“So from its earliest days, America has always been Protestant,” Father Kelly said. “And that Protestantism has always shaped the way we think and talk about this country. American politics and literature are heavily infused with biblical imagery and biblical language. It’s a language that almost everyone in America

There’s the famous story of Lincoln and his generals.

One of his generals said, ‘Mr. President, God is on our side.’

To which the president wisely replied, ‘Sir, my concern is not whether God is on our side; my greatest concern is to be on God’s side, for God is always right.’

“It is the particular brand of religion that has arisen in the U.S. to unite all ethnicities, colors and cultures,” he explained. “It is strongly deist (there is something out there) and quasi-theist (let’s not talk about Trinities or redeemers). It offends nobody, because it does not mention Jesus, Moses, or Mohammed. Just as Jefferson puts it in the Declaration of Independence, the deity adored in civic re-

21

speaks, whether you’re Christian or not.

Literature such as Moby Dick and The Grapes of Wrath are drenched in this language, even though they’re not religious stories.

“American culture is highly imbued with biblical language. That does not, however, ensure that it’s Christian.

It means only that it’s infused with religious feeling, not necessarily religious practice, and not necessarily following the Scriptures or following God’s will.

We sometimes get a bit cloudy with the idea that we live in a country where everybody’s Christian, when what we are, in fact, is a country where everyone’s influenced by the language of Christianity. That’s not necessarily a bad thing, I’m not saying that. I’m saying there is a distinction between biblical language and authentic religious practice.”

One of the greatest examples of this use of language is the Gettysburg Address. The speech rings with biblical language. “Four score and seven years” reflects Psalm 90:10 in the King James Version, in which a man’s lifespan is given as “threescore years and ten; and if by reason of strength they be fourscore years.” And the line that is imbedded in every American heart – “that government of the people, by the people, for the people, shall not perish from the earth” – can also be found in the Prologue to John Wycliffe’s first English translation of the Bible in 1384: “This Bible is for the government of the people, for the people and by the people.”

Yet, despite that deeply religious sensibility, and the sacred place the speech holds in American thought and belief, “its purpose is not to promote biblical values,” Father Kelly stressed. “Its purpose is to praise one side in a war.”

Among the words and concepts grafted onto the American way of thinking by her Protestant founders were those any citizen today would recognize – “providence,” “manifest destiny,” and “American exceptionalism.” These are, or in their origins were, religious concepts, sprung from the heart of Protestantism, but they have, over the past four hundred years, become secular concepts meant to capture the hearts and minds of Americans.

“This is what I mean when I say civic religion,” Father Kelly said. “Civic religion means America is always right. Civic religion is about nationalism, it is about when the predominant culture decides what God is and decides that God is on their side. There’s the famous story of Lincoln and his generals. One of his generals said, ‘Mr. President, God is on our side.’ To which the president wisely replied, ‘Sir, my concern is not whether God is on our side; my greatest concern is to be on God’s side, for God is always right.’ That is the eternal question that a secular society and a religious society have to ask each other all the time – are we on God’s side?”

22

The Church has to stand up for what’s right, for what’s objectively right, no matter what the culture currently wants. As Catholics, one of our greatest strengths is that we have a magisterium, a teaching authority. That magisterium is able to make objective decisions as to what is or is not the will of God.

This is, he said, the constant tension between American Catholicism and American civic religion.

“Abraham Lincoln gave one of the greatest speeches in American history, a speech steeped in biblical language and feeling. He spoke that language fluently. But the irony is that, by Catholic standards anyway, Lincoln wasn’t even Christian. He was never baptized that we know of and did not attend church. In the American civic religion, there’s no contradiction. Lincoln could speak about God without going to church.

“For us Catholics, though, that’s impossible. We have that adage from St. Augustine: Quis non habit ecclesia mater, non possit habere Deus pater. (He who does not have church for mother, cannot have God for father.)

That’s something the Protestants lost out of the Reformation. It used to be a very strong part of Christianity. The Church was essential; the Church was the Body of Christ. When Christ rose and ascended, the Church took his place. That’s not part of Protestantism, and certainly not American Protestantism. But we Catholics still believe we have to go to church if we want salvation.” He leaned forward in his chair, his gaze intense. “We encounter Christ and his grace in the sacraments, and the sacraments cannot be separated from church.

Unlike the civic religion, we Catholics cannot have authentic religious practice without authentic Catholic teaching, the doctrine of the Church. Our God does not waffle, and we must have Christ.

“The Church holds to the center – the Church will always hold to the center – that it was Christ who died for our sins and grace is given through him. The American civic religion may deny that, but we as Catholics cannot.”

How, then, can Catholics participate in

this civic religion?

“Very carefully,” Father Kelly said. “We must always be careful when engaging with the civic religion that we are not bending to what that religion demands, and away from what our faith teaches. American Catholics share with Catholics everywhere the great conundrum, ‘How do I reconcile my national identity and loyalty to my country with my Catholic faith?’”

The Catholic Church herself provides a source of great help in this difficulty.

“According to the civic religion, God wants what you want.

What the society thinks is justifiable is what God wants. And Catholicism doesn’t allow that,” Father Kelly said strongly, emphasizing each word firmly. “That’s why you have to have objective rights and wrongs, that’s why you have to have a source of authority, like the pope, who isn’t subject to the whims of American politics or culture or whatever’s going on at the time. The Church has to stand up for what’s right, for what’s objectively right, no matter what the culture currently wants. As Catholics, one of our greatest strengths is that we have a magisterium, a teaching authority. That magisterium is able to make objective decisions as to what is or is not the

will of God. And whether we like it or not,” he said firmly, “predominant cultural values are often evil.”

The Catholic Church in America has been bumping up against – sometimes violently – those “predominant cultural values” since first she arrived on these shores. In 1647, for example, the colony of Massachusetts, founded by refugees from England seeking a place to practice their religion in freedom, passed a law forbidding any Jesuit priests from entering any territory under Puritan jurisdiction, with penalties up to and including death. The rights of Catholics in most colonies were severely restricted.

The one exception was the colony of Maryland, which was established expressly as a refuge for Catholic gentry being cleared out of England and Ireland by the British Crown. Among the settlers of Maryland were the famous Carroll family, which would give America a signer of the Declaration of Independence in Charles Carroll, and the first U.S. Catholic bishop in John Carroll. Yet even in Maryland, Catholics were in the minority.

“In 1785, there were only 25,000 Catholics in the whole country,” said Father Kelly. “Philadelphia, which today we think of as this great Catholic city, was the heart of Protestantism in the county. Catholicism was very much not part of the foundation of this country. Catholic attitudes were not part of the foundational civic religion.

Catholic attitudes toward authority, toward the poor, regarding worship, had no place in that foundation.”

Into this anti-Catholic milieu stepped – or strode – Bishop John Hughes of New York, now known to history as “Dagger John” Hughes.

“He was a vigorous, vibrant, and one would say tempestuous individual, perfectly suited to his times. He had great social and moral influence in New York. He had social skills, he knew how to handle people. But he was also very devious and very aggressive, and that’s why he became known as Dagger John. Bishops put a little cross in front of their names, and Protestants thought it was so funny that they called it a dagger!” He gave a bark of delighted laughter at the notion.

“No one would accuse John ‘Dagger’ Hughes of being a nice person, that’s for certain,” he said, still grinning. “One of his successors, Cardinal Hayes, described him as,” he dug through a sheaf of notes to find the proper quote, “‘impetuous and authoritarian, a poor administrator and worse financial manager, indifferent to the non-Irish members of his flock, and prone to invent reality when it suited the purposes of his rhetoric.’” He laughed again.

“Can you imagine? Can you imagine a bishop today saying that about a predecessor?”

Dagger John was a man for his times. Born in Ireland in 1797, he came to this country in 1817, and was ordained a priest of the Diocese of Philadelphia in 1826. Over the years he engaged in vigorous public debates with Protestant clergy over whether Catholicism was compatible with American republicanism and liberty.

(That debate would continue up through John F. Kennedy’s campaign for the presidency more than a hundred years later.) Father Hughes acquitted himself well, and became known as a fierce defender of Catholicism in America.

He was named Bishop of New York in 1842. His diocese covered all of New York and part of New Jersey, and his Catholic flock was estimated to be about 200,000. He became archbishop in 1850 when New York was elevated to an archdiocese. During the Civil War, he was sent by President Lincoln as an ambassador to the Vatican and other Catholic courts in Europe to plead the case of the Union. Hughes was a strong supporter of Lincoln, though he opposed the abolition of slavery.

“It was, perhaps, residual racism among the Irish, and a certain Eurocentrism, or white centrism, which today we’d call white supremacy, though they didn’t use those terms,” mused Father Kelly, ever the scholar. “The Dark Man was from down there in Africa, and there was a certain fear of him. I don’t really understand it; I find it quite strange myself. But that opposition was shared by almost the entire American Catholic hierarchy at the time. It’s really quite a stain on the history of the Church in this country.”

Hughes died in 1864, and left his mark on the church in this country. He founded Fordham University, then called St. John’s College, the first Catholic institution of higher learning in the northeastern U.S., and also launched the construction of a new St. Patrick’s Cathedral, which still stands today.

But Dagger John’s greatest legacy was his militant defense of Catholics in New York.

“There’s a famous story told, a true story, of the anti-Catholic riots sweeping Philadelphia in 1844 and threatening to come to New York,” Father Kelly said, launching into his tale with obvious relish. “This was just before the Irish began to arrive from the famine, so the Catholic population of New York was still quite small. In the Philadelphia riots, two churches were burned, 12 people were killed, convents were attacked. So in New York, Hughes put Catholic men in front of convents and churches, armed with carbines.”

Father Kelly’s face lit up with glee, and he grew more animated as he spun the tale of Dagger John in his distinctive Irish lilt.

“Hughes then famously went to see the mayor of New York, in his carriage, of course,” he added drolly. “The story is told that he walked into the mayor’s office, and the mayor got up to see him. ‘Oh,’ he said, ‘Bishop, it is very nice to see you. I presume you are here to discuss with me the plight of your people.’ To which Dagger Hughes replied, ‘Indeed, I am not, sir. I am here to discuss with you the plight of your people.’ ‘I don’t understand, Bishop,’ the mayor said. ‘It’s as simple as this,’ replied Hughes. ‘If even one stone is thrown against a Catholic institution in this city from this moment on, I will send out the Irish and we will burn this city to the ground. It will look like Moscow after Napoleon. Do I make myself absolutely clear, sir?’ And he turned around and walked out.

“And that night, in front of what is now St. Patrick’s Ca23

The whole genius of America and of the American Catholic experience has been that it is able to handle new people and able to accommodate them. American Catholicism has the lungs to be able to breathe in new kinds of Catholicism. The American Catholic Church has lungs that are strong enough to breathe all that in.

In the great antagonism that was, the great super battle, between democracy and communism, there was the parallel battle between Christianity and Marxist atheism. And heading it up, you had Kennedy, both Catholic and American Democrat, as the undisputed head of the Western world. It was an interesting moment. And then you had the other providential election of John XXIII. So you had the two Johns as the obvious opponents of Marxist communism in the world, and both were Catholic.

thedral, he reviewed 8,000 men on horseback. That kind of put an end to the riots. It was a statement of ‘who’s in charge around here.’ It’s not something I’d like to see every bishop doing, especially not here in Tyler, Texas,” he said with a grin, sitting back in his chair, “but he was a man for his times. Hughes was a man for his time.”

History will never know whether Hughes would, indeed, have “sent out the Irish.” But city leaders took him at his word, and the anti-Catholic factions were not allowed to riot. And just a few years later, the Irish would begin to arrive in huge numbers, fleeing the horror of the famine back home, swelling the numbers of Catholics in New York, Boston, and every other major northeastern city, and making Catholicism a permanent and powerful force in this country.

“The church in America from 1845 on became an Irish church,” Father Kelly said. “By 1846, during the famine, shiploads were arriving every day filled with starving people who had nowhere else to go. And America received them. They were often badly treated, there were riots and everything else against them, but without them New York wouldn’t have become Catholic, Boston wouldn’t have become Catholic, Philadelphia wouldn’t have become Catholic. The Irish who came in, in such huge, tragic numbers – and it was tragic, the savagery of famine,” he breathed, still deeply affected by the historical horror, “gave the Church an Irish identity, and that brought many good things – a great sense of social justice, all those orders of nuns, teaching and nursing. It also got the Catholic Church deeply involved in political life, because the Irish love their politics. And it gave the Church generations of priests and bishops.

“You know,” he chuckled, “I have a parishioner who said she was almost 30 before she realized you didn’t have to be Irish to be a priest!”

The Irish changed the Church in America, and in many ways changed American culture itself.

“Wherever the Irish went, they took their churches, they built their schools, they celebrated their faith. They lived, they worked hard. The Irish are the reason there was such a close alliance between the Church and labor unions in this country. Irish nuns built schools, hospitals, and orphanages, and Irish priests established colleges and universities.

“The Catholic Church in America has been extraordinarily good, in a manner that most other national churches have not even begun to be, in education. Look at the great American universities.

24

Look at Loyola, at Catholic University and Georgetown, Notre Dame.

The American Catholic Church needs to be very proud of that, and very protective of its role in higher education. One of American Catholicism’s great strengths is its universities.”

As the Irish in this country began to prosper move upward socially, they made their presence felt.

“They sent their children through Catholic schools and then Catholic universities,” Father Kelly said. “We began to develop a very strong Catholic professional class.

Those universities started turning out large numbers of Catholic teachers, doctors, lawyers. And the lawyers were made judges, or elected into office.”

In 1906, John F. “Honey Fitz” Fitzgerald was elected mayor of Boston, the first Catholic to become mayor of a major American city. His greatest contribution to American politics, however, would come later, in the persons of three of his grandsons – John, Robert, and Ted Kennedy.

In 1928, Al Smith became the first Catholic to run for the presidency. He lost to Herbert Hoover amid an onslaught of vicious antiCatholic sentiment, but as more and more Catholics were elected to office, what had been impossible for Smith grew steadily more probable.

And in 1960, the inevitable happened. Catholicism came fully of age in this country.

The election of John F. Kennedy as President of the United States in 1960 was a milestone in American politics and culture.

He was a young, attractive, charismatic figure with a stylish wife who brought new glamor to the White House. More importantly, he proved that, faced with the same anti-Catholic sentiments that had scuttled Al Smith’s candidacy, he could rise above them and win the trust and approval of a majority of American voters.

“There’s an author named Noel Ignatiev who’s written a book called How the Irish Became White, and I think that’s the moment,” Father Kelly said thoughtfully, musing over the question of the importance of Kennedy’s win. “That’s the moment the Irish became white. Suddenly they became the establishment. The Irish and the Catholic Church became the establishment of the United States. You got your John Boehners and your Paul Ryans, your Daniel Patrick Moynihans and your Joe Bidens, your Nancy Pelosis. That’s where all that comes from, that amazing moment when a Catholic got through the conventions and then got through to the White House. It was probably 20 years too early; no one was

expecting it that soon. Don’t forget, that’s only 32 years from Al Smith, who was beaten down by Herbert Hoover primarily because he was Catholic.

“With Kennedy’s election, Catholicism came of age. It was no longer a minority religion. It was no longer an immigrant religion.

It was no longer a suspect religion. It was almost as if the Cold War had brought a Catholic to the throne. In the great antagonism that was, the great super battle, between democracy and communism, there was the parallel battle between Christianity and Marxist atheism. And heading it up, you had Kennedy, both Catholic and American Democrat, as the undisputed head of the Western world.

It was an interesting moment.

“And then,” he grew animated, struck by a sudden thought, “you had the other providential election of John XXIII. So you had the two Johns as the obvious opponents of Marxist communism in the world, and both were Catholic. I think Kennedy’s leadership of the free world against communism helped Catholicism become mainstream in this country.”

JFK’s election killed the trope that American Catholic politicians would be torn between loyalty to the pope and loyalty to the Constitution. And while no Catholic has been elected president since, several have run, with no stigma attached to their faith, while still more Catholics serve in other powerful positions.

“Look at the Supreme Court,” Father Kelly said. “Five justices are Catholics; six, before Justice Scalia died. And the chief justice is Catholic. That’s an astounding number for a country where we’re in the minority! The current Speaker of the House is Catholic, as were his two predecessors. The vice president is Catholic, and in the 2012 election, the vice presidential debate was between two Catholics. This is how far we’ve come in 50 years.”

But Catholics have “arrived” in other ways.

“What I see as a particularity of the American Church, looking at it as someone who’s a bit of an outsider, is there is, almost uniquely among Americans, a willingness to be identified as Catholics. Publicly. I just recently returned from Ireland, where the press is bitterly anti-Catholic, and where no politician wants to be seen as Catholic. But here, I turn on Sirius Radio in my car. I have MSNBC on, and Lawrence O’Donnell, who shall we say is by no means a conservative Catholic, in the middle of an interview says, ‘Well, actually, I’m a Catholic …’ And on the other end of the spectrum, on Fox, you have Bill O’Reilly, who has no problem saying he’s a Catholic. Then you turn on Stephen Colbert, whom I love, and he is unabashedly Catholic. He’ll defend the Church. He’s a catechist, for God’s sake, he works in his parish! That would never happen in Ireland, or in Britain or France. That impresses me, that someone is willing to say in public, ‘I’m a Catholic.’”

But while the Catholic Church has “arrived” in American culture, Father Kelly acknowledged that it still struggles with the issue of those Catholics who continue to arrive on its own doorstep.

“The American Church is ethnic, even today. The Catholic Church in this country is essentially immigrant and ethnic. And there will always be tensions between the already arrived and those who are coming new.”

That is not a particularly Catholic issue, he said, but is a reflection of the whole of America, and the arguments currently taking place in American society. What is particularly Catholic, though, is the Church’s openness, however grudging, to new waves of immigrants.

“The Irish basically stopped arriving as an immigrant group in 1945,” he said. But new waves of immigrants arrived to take their place, and are still coming today – Eastern Europe-

ans fleeing the Soviets, Vietnamese, Hispanics. The patchwork of American Catholicism is much more varied than people think.

There’s a Tongan Mass said at St. Michael’s in Bedford on Sundays.

In Houston, the Mass is said in 20 or 30 different languages. So the diversity of American Catholicism is one of its strengths, and its division is one of its weaknesses. Each wave of people coming in tends to get resented by the people here already.

“The history of the Catholic Church in the U.S. is a history of those who came late,” he said, lapsing into the reflective mood that is never far from the Irish soul. “Nobody came on time. Nobody came into the American Catholic Church to sit on a pew they had inherited. No, they all came late. They all came in fresh from the boat or the plane, and they arrived a stranger. One after the other, wave after wave, they came in late and took their place in the pews of St. Mary’s, St. Joseph’s, St. Patrick’s, St. Stanislaus, and Infant of Prague. Late they came to sit and to stand and to kneel at the feet of the ‘beauty ever ancient and ever new.’

“The beauty of Catholicism is that, no matter where you come from, no matter where you are in the world, when you walk into a Catholic church, you see the altar, the tabernacle, the crucifix, and an image of the Virgin Mary, you know you’re home. That’s what every single Catholic group who came here has in common.

They have their belief in God and in salvation through Christ our Lord, in the real presence of Christ in the Eucharist and the sacraments, and devotion to the person of the Virgin Mary. What else unites Catholics? That’s why it’s so fitting that the patroness of America is the Immaculate Conception of the Virgin Mary. She’s what binds us together.”

And that unique oneness, that universality, is why Father Kelly said he doesn’t worry about immigration, doesn’t worry about new waves of people and traditions swamping old. It has all been seen and done before.

“The whole genius of America and of the American Catholic experience has been that it is able to handle new people and able to accommodate them,” he said. “American Catholicism has the lungs to be able to breathe in new kinds of Catholicism. The American Catholic Church has lungs that are strong enough to breathe all that in.

“So one of American Catholicism’s great weaknesses is that it does resent newcomers, but one of its great strengths is that it gets over it. It gets over it and gets on.”

And helping the Church “get over it and get on” is, again, the magisterium, the pope calling for the followers of Christ to show the compassion of Christ, the bishops reminding their flocks, made up of the descendants of immigrants, that doors held open for their forebears should remain open to others.

“The Church has to stand up for what’s right,” Father Kelly insisted. “The Church has to say, this is the reality, folks. These are your feelings over here, but it doesn’t matter what your feelings are.

Your feelings are not the objective truth. The objective truth is that Christ died for everyone. You’re Christian people, act like it. Man up, as my youth director says. Man up and do as Christ commanded.” q Father Kelly is the pastor of St. Mary Magdelene in Flint, Texas.

He holds a Bachelor of Education from the National University of Ireland, a Masters of Divinity, St. Thomas University (Houston), Master of Arts, St. Thomas University (Houston), Master of Arts in Theological Studies, Maryvale Institute, and a Licenciate in Patristic Studies and History of Theology, Gregorian University, Rome.

He is a Doctoral Student of the Maryvale Institute, Manchester UK. 25

Knights

Above, Knights of Council #1003, Sacred Heart parish inTexarkana.

THE

Charity, Unity, Fraternity and Patriotism

We talk with Bill Elliot, past Grand Knight of Council #1422 in Marshall, Texas, and holder of many state and district offices in the Knights of Columbus, to find out about the Knights, their tradition of service, and their devotion to Catholic patriotism.

How did you become a Knight?

My father was not Catholic, and so he only came to the parish for special events. Growing up in the Church, my constant Catholic role models – my grandfather, my uncle and great uncle, and all of the men I saw serving in the parish as ushers, lectors, Eucharistic ministers – were all knights. Whenever I saw a man serving the parish, he always had his K of C badge on. That laid the groundwork.

I sort of grew up in the Knights of Columbus hall here in Marshall, too. Knights in my family had helped to build the hall. My wife and I had our wedding rehearsal dinner at the hall, and I was surrounded by knights my whole life…but I didn’t join.

My wife converted to Catholicism, and became a much better Catholic than I was. I was warming a pew on Sunday, waiting to get out of there and get out on the lake to fish. It was that way for 26

over 10 years. I would think about maybe becoming a knight, or someone would give me an application, but I never did anything with them. Then, in January 1987, I was approached by a knight here in the parish and he succeeded in signing me up. I was worried, wondering what I had really gotten myself into, so I decided I needed to talk to my pastor. I said “This application says I need to be a ‘practical Catholic’ to be a Knight…I don’t know if I am one.”

He told me, “A practical Catholic accepts the teaching authority of the Catholic Church on matters of faith and morals, aspires to live in accord with the precepts of the Catholic Church, and is in good standing in the Catholic Church. When was the last time you went to confession?” I just sort of mumbled because it had been a very long time. He said, “Don’t worry, we’ll take care of it.” We went to the confessional, I confessed my sins and that started my journey to really practicing my faith.

The Knights did that for me, and ever since, the Knights have been pushing me forward to a deeper understanding and appreciation of my faith, to live my Catholicism honestly and truthfully, and to serve others inside and outside of my parish. The knights helped me to become exactly that practical Catholic.

What is the Knights of Columbus?

The Knights of Columbus is a Catholic men’s fraternal organization, designed to help men live out their Catholicism through service to our families, to our parish, and to our community. When the organization was founded in 1882 in Connecticut by Venerable Father Michael McGivney, it was formed to offer support to poor Catholic men who were living in a society that was often hostile to them. Father McGivney envisioned the Knights as Catholic men unified together to help families in the parish. It has grown from that one council to over 15,000 councils with 1.9 million members today.

What are the degrees?

The Knights of Columbus is organized into degrees, four of them, exemplifying the four principles of the organization: Charity, Unity, Fraternity, and Patriotism. Men are introduced to these principles when they attain the corresponding degree. The ceremonies of the degrees are lessons of the principles they exemplify, and we do not reveal these lessons to anyone who has not attained the degree, so that each Knight experiences it fully and personally at their own ceremony. The first three degrees were founded by Father McGivney at the outset, and the Fourth degree, patriotism, was added shortly thereafter to teach men the importance of the Catholic Faith to their nation, and to teach Catholic men moral leadership in their communities.

What are some things you’ve learned as a Fourth Degree?

Being patriotic is not simply supporting a political party. Being a patriotic Catholic is about utilizing your Catholic conscience to work for improvement in your community, both local and national.

Politics isn’t perfect, because we don’t live in a perfect world, but the Knights are about doing your duty by voting intelligently and in an informed fashion.

Patriotism is also about gratitude to those who have served in the military to protect not only our right to vote, but our very freedom of religion - our freedom to be Catholic - so the Knights cooperate with veterans’ groups to do service work for veterans in many places. Many councils join with local Rotary clubs to put out American flags on national holidays and put out flags in cemeteries. Councils often work to erect and maintain flagpoles because we are proud to fly the flag on Catholic property.

Also, being a patriotic Knight is not about having blinders on or wearing rose colored glasses. Every informed Catholic knows that our nation isn’t perfect, and there have been dark times in America. Look at Father Meyers, who served in this parish in Marshall from 1928 to 1958; our council here is named after him. He lived through some dark times for America. His Catholic virtues guided him to feed the hungry during the Depression and care for families while husbands and fathers fought in World War II. He is a great example of a Catholic man living out these virtues, including patriotism.

Being a fourth degree Knight helps us to integrate our love of

God and our love of country through service. We harken back to the words of President Kennedy, and ask not what our country can do for us, but what the Knights can do for our country.

Why do the Knights sell insurance?

The Knights of Columbus grew out of the immigrant experience of Catholicism, and the Knights prize the work of protection of the family. This was a severe problem when Venerable Father McGivney founded the Knights – families which were left destitue when the father and breadwinner died. In that enviroment, Catholics were not part of the mainstream of society, and worked long hours at dangerous jobs for low wages. The Knights, from the beginning, came together to care for the widow and orphan, and this naturally developed into the non-profit insurance that the Knights offer to members. You don’t have to buy insurance to be a Knight, but it’s a great service the organization offers.

What is the relationship of the Knights to the parish priest?

The Knights should always aspire to serve the parish at the direction of the pastor. He is our spiritual guide and our shepherd.

At every council meeting, at the beginning, time is reserved for the pastor to come and present the needs of the parish, and this is part of our meeting structure for a reason. We were founded by a priest, and we cannot ever forget our roots. In our diocese, the majority of priests are, in fact, Knights themselves.

We love for priests to come to our meetings and treat us as a resource, as their servants. I always ask our priests, “Please challenge us. We’re not perfect, but we want to serve you and be shepherded by you.”

Priests are often our best recruiters. Father Denzil Vithanage, while he was pastor here, recruited 22 men to become Knights. Father Michael Adams, who before he discerned the priesthood was a Grand Knight and District Deputy, has become a great recruiter as a priest of the diocese. Father Mike Snider, before his ordination, was a Grand Knight, Faithful Navigator and District Deputy. He continues to draw men to the Knights.

27

Council #15174 - The Holy Spirit Knights In addition to other service projects, Council #15174 from Holy Spirit Parish in Holly Lake Ranch volunteers at the East Texas Food bank every month to pack food for the needy. We caught up with the Knights and Ladies at the food bank to discuss their council and the practical charity that all councils do.

On the day we visited with them, they were in the process of packing over 23,000 pounds of food which will provide over 19,000 meals for the Senior Box program. They move pretty fast and we had to work to get our questions in edgewise!

Knight Bob Quinn said,“Council #15174 truly symbolizes all the good works that the Knights do as inspired by the Knights of Columbus four core principles of Charity, Unity, Fraternity and Patriotism. Our Brother Knights accept full responsibility for the importance of these core principles with initiative, understanding and dedication. We cherish the opportunity with assurance and confidence in completing our assigned tasks in the service of Holy Spirit Catholic Church and our community.”

“One of the many ways the Knights honor their faith is by placing a White Rose at the foot of a statue of Mary during Mass each weekend to symbolize life, those who have gone on before us and those lost to abortion. Each October, Council #15174 supports a Stand Up For Life rally along with parishioners of Holy Spirit Catholic Church which also shows our support for life and opposition to abortion.”

Grand Knight Gary Laudt said, “We are a small council of 47 members, but we have a group of rother Knights and Ladies that can be counted on to do whatever is needed, whether it be

for the parish, the council or the community. I am proud to be able to say that I am a member of Council 15174.”

Obviously, the council works together very smoothly, and has food-packing down to a precise system. Deputy Grand Knight Chuck Snodgrass said, “My time in the Holy Spirit Knights of Columbus Council has been a real high point in my Catholic life. It has brought me together with a group of Catholic men that believe as I do and that is, don’t wait for someone else when it comes to charity, or a job for the church, or volunteering for any job, big or small. I have always found that I have never had to do anything in this council by myself. There is always a group of men willing and able to stand alongside me for any task at hand.”

Their pastor, Father Mike Snider, is himself a Fourth Degree Knight and was working on the packing line with them.

Asked about his view of the Knights as a parish priest, he said, “There are so many reasons a man should consider becoming a Knight. Knights serve their fellow man in charity, and they support each other in unity. To be a knight is to have a group of men with you, dedicated to living the Catholic life. Consider becoming a knight!”

When we left the food bank, the Knights of the Holy Spirit Council were still packing, working to feed the needy.q

The Knights in full regalia. Fourth Degree Knights assembled for the Ordination of Father Jonathon Frels at the Cathedral display the ceremonial regalia of the Knights consisting of the Chapeau, styled after naval headgear of the 19th century, the Cape, the Sword, and the Baldric (the belt worn over the shoulder which supports the sword). The color of the ostrich plume on the chapeau and the color of the cape indicate the rank of the Knight or office held. Once Knights attain the Fourth Degree, they may join the color corps.

Contact us today to learn more:

Deacon Larry Bate, FICF, MDRT, SKC 903-754-2224 Larry.Bate@kofc.org

Michael A. Calhoun, FICF 903-262-6832 Michael.Calhoun@kofc.org LIFE INSURANCE

DISABILITY INSURANCE

LONG-TERM CARE INSURANCE

RETIREMENT ANNUITIES Gen_Discover_half, Exp. 07/15/17

29

Council #10790 - The Lumberjack Knights Since 1992, Council #10790 has been active at St. Mary’s Catholic student center at Stephen F. Austin University in Nacogdoches. It’s full of Fourth Degree Knights 22 years of age and younger. We spoke with Austin Thurman, past Grand Knight of the Council, and Thomas Stager, current Grand Knight, about being patriotic Knights. Grand Knight Stager explained, “Being patriotic means we truly believe in our country, and that we are willing to lay our lives down for our country because of our Catholic faith. True patriotism is not just nationalism, it’s a Catholic virtue.” Knight Thurman added, “The reason people have become Fourth Degree Knights and continue to is because it fosters the understanding that we are to be productive and ethical Catholic Americans in service to our country. We do this by being well formed in our faith and following the teachings of our Church.”

“Becoming a Fourth Degree has opened my eyes to the state of America. I now have a strong desire for America to be what our founding fathers intended it to be, a nation under God, which is exactly what the Church teaches that every nation should be,” said Grand Knight Stager. “Now that I’ve made that step to the patriotic degree, I have to inform myself and become aware of what is happening in my country.” Knight Thurman said, “Jesus taught us to obey the laws of the land, but first to always be sure to follow the teaching of our faith. This throws any problems in your country into sharp relief, and gives you the responsibility of working to make your nation a holy nation.”

The Pastor of Council #10790 and fellow Fourth Degree Father Denzil Vithanage said, “Being patriotic is not the same as being nationalistic. Being a Catholic patriot is universal, in that we desire that all people love their countries and work to make them holy places. I was not born here in America, but it is a perfectly Catholic thing for me to hold 30

the Fourth Degree, to love the United States, and to desire to serve this nation as a faithful Catholic.”

Knight Thurman appealed to other young men, “If you think the Church has nothing to say to you, if you are just going through the motions of Catholicism, don’t worry, so was I. I was so lukewarm, and then I met this group of men and they welcomed me into a community where I could explore the Catholic faith and my place in it. I owe that to the Knights of Columbus. Without this group of men, helping me and challenging me, I wouldn’t be here now as a practicing Catholic.”

“This council works hard,” said Father Denzil. “While at the same time excelling in their academic endeavors, they also teach, evangelize, and work in the ministry here. The Knights is an excellent organization for young men; it promotes what Catholic men need at any age. Human beings, to be their strongest, need the structure of being in an organization with other people. To be a disciple of Christ is to be part of an organization, and I believe in the Knights of Columbus because it has an excellent structure to help men to be faithful to the mission of the Church.”

This academic year, Council #10790 will have over 20 Knights, and has recently received a gift from the other councils of the Diocese: 8 sets of regalia, the formal ceremonial uniforms of the Knights. This will allow the Knights at SFA to form a color corps for official functions.

“It’s an honor, and a challenge, to the be the youngest Knights,“ said Grand Knight Stager. “More young men should join the Knights. It’s changed my life and I’m a Knight for life. When I’m old and grey, I will still be a Knight. Most certainly.”q

Knights’ Charitable ActivitieswBecome a Knight Since 1993, the Knigths of Columbus of the Diocese of Tyler have had support of seminarians as their diocesanwide charitable work. The Knights in every diocese have a charitable goal they attempt to meet each year, and for 23 years the Knights of the Diocese of Tyler have met or exceeded this goal. Tyler is the only Texas Diocese whose Knights have accomplished this so consistently. To date, this effort has resulted in the Knights presenting the Bishops of Tyler with $443,634.33 toward the education of seminarians. Councils of Knights also communicate with and pray for our seminarians, because we know that these men are our pastors of tomorrow.

I enjoy working with the Knights of Columbus of the Tyler Diocese. The Knights of Columbus has made me a better Catholic by helping me focus on church, family and serving others. This is an organization that really makes a difference and it is a difference all people, not just Catholics, see

in our respective parishes and communities. Whether it is volunteering at food banks, soup kitchens, cleaning up highways, providing disaster relief, doing patriotic events, providing wheelchairs, helping with half the cost of sonogram machines, or providing coats for kids, the Knights are there, ready to serve. If you are a practical Catholic and at least 18 years of age, we are ready to help you become a Knight.

Feel free to contact me directly or visit our website for more information: http://kofcknights.org/ChapterSite/?D=7

What is a “Faithful Navigator”?

Any final thoughts?

So, just as all Knights of all degrees are members of a council, which is ruled over by a Grand Knight elected to a one-year term, Fourth Degree Knights are additionally members of an assembly.

The Faithful Navigators govern the assemblies for a one-year term.

There are many fraternal organizations. Some have lofty goals and some are just beer drinking clubs. Only one is founded to help men be better Catholics through Charity, Unity, Fraternity, and Patriotism. That’s the Knights of Columbus, and we want all Catholic men to join us.

I’m proud to be part of an organization named for a Catholic man who, although not perfect, did the best he could to claim the Americas for the Church and bring Christ to the New World.

Columbus’ voyage was the beginning of a tremendous era of evangelism, and the Knights of Columbus are to carry on that tradition by spreading the message of Jesus Christ in our communites and nation.

I’ve been a Knight for almost 30 years, and I have loved every minute of it. The Knights have made me a better Catholic and a better human being. If you are a Catholic man 18 years or older and looking to deepen your faith and your bonds to the community, and to serve your fellow man, come join us. q

What does the future hold for the Knights?

My hope is that the Knights can continue to grow, and to conitue to expand our opportunities to help our Church, our families, and our community. Times change, but the need for Charity, Unity, Fraternity, and Patriotism to build a better society never changes.

In particular, as the number of immigrants in our diocese increases and increases, I hope that many Catholic men coming to the United States will join us. If a man has come to the United States to find opportunity and a better life for his family, that is exactly the person the Knights were founded to support. That is our history, from our founding, to support all Catholic men in unity.

David Zeigler is a member of Council #1422 in Marshall. He is a former District Deputy, past Grank Knight, and past Faithful Navigator. If you have questions about the Knights, you can contact him at zigsr@ att.net or by phone at 903-926-0776

Bill Elliot has served as firefighter, fire marshall and chief, and also as constable in Harrison County. In the Knights of Columbus, he has held the office of Grank Knight and Faithful Navigator as well as a variety of other offices in Council #1422 in Marshall, Texas. A Knight since 1987 and a 4th degree since 1988, Bill has been a District Deputy, a Diocesan Deputy, and has helped to start numerous new councils. He has served in multiple roles in the KofC Texas state council, including Youth Chairman, New Council Development Chairman, Membership Director, Leadership Development, Vocation Chairman, 4th Degree Liaison and Fundraising Chairman. He is the outgoing District Master of the Third Texas District and has been a delegate to the Supreme Council.

31

Render unto

CAESAR Father Matthew Stehling reviews Archbishop Chaput’s book on the american political process, the teaching of the second vatican council, and the duties of Catholic citizens.

Jesus Christ in the Gospel of Matthew exhorts us to “Render unto Caesar the things that are Caesar’s, and to God the things that are God’s.” As members of the Body of Christ and as citizens of the United States of America, how does do Catholics live these principles in our current political situation? This is the question Archbishop Charles Chaput of Philadelphia addresses in his book Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life. Despite living in an age of the 24 hour news cycle, ever rapidly changing culture, the principles and topics raised by Archbishop Chaput are as poignant now as they were when they were written.

One of the first points Archbishop Chaput reminds us is that, “history never really repeats itself. Each generation has its own unique set of challenges. But patterns of humans thought and behavior do repeat themselves. The past, as a record of the results, is a great teacher.” History is the starting point that any discussion of the interplay between the Church and the State and the Christian’s role in public and civic life must begin with lessons from this “great teacher.” In her almost 2000 years the Church has had varying degrees of relationship to secular authority. Beginning as a small and often persecuted minority, to being decriminalized by the Edict of Milan of Constantine, to being the official State religion under Emperor Theodosius I; the Church has had to work out in each generation what is owed to the state and what is owed to God. Archbishop Chaput gives a very clear and concise overview of both the good and bad consequences of Church/State intermingling in early church history. By understanding theses early successes and failures Chaput gives us the key to better living out the requirements we have as Catholics to public and political life.

Fast forwarding some 1700 years from the Church’s founding in Christ, we come to the American Experiment. Chaput delves into the often overlooked role that Catholicism played in the American founding. The United States was not founded on particularly explicit Catholic principles, but it was founded on 32

natural law and human rights. “We hold these truths to be selfevident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Because of this underlying current of Natural Law in the document Catholics could play a part in the founding. Charles Carroll, the only Catholic signer of the Declaration of Independence, could in good conscience (and at great personal risk because of anti-Catholic laws in Maryland at the time) support independence. “These principles have their roots in Christian medieval thought, which itself drew on the Hebrew tradition, classical Greek thought and Roman jurists,” writes Chaput. It is these natural rights that all men share that become the common vocabulary when Catholics engage the State and the common good.

In the following 200 years since the signing of the Declaration of Independence, Catholics have had an uneasy and often rocky relationship with the State. Anti-Catholic bigotry runs deep in the predominately Protestant United States. Fears of papal interference in matters of State, and a distrust of the established State Churches of Europe which many early American and particularly Puritan settlers sought to leave, left its mark on public attitudes toward Catholic immigrants. It is not until the mid-twentieth century, when John F. Kennedy is elected (the only Catholic to hold the office of President) that Catholics came out of the “Catholic ghetto” and the role of the Church in politics was thrust into the forefront. Kennedy opened the door for Catholics in public office, but also clouded the waters on his way to the White House regarding how a Catholic public/political figure lives his faith. In a speech to the Greater Houston Ministerial Association in 1960 Kennedy stated, “I believe in an America where the separation of church and state is absolute – that no Catholic prelate would tell the President (should he be Catholic) how to act, and no Protestant minister would tell his parishioners for whom to vote…” This statement has had far reaching effects on the role faith plays in American life. In Render unto Caesar, Archbishop

Chaput comments on this shift in political discourse saying that, “in playing to his audience’s old fears of Roman interference … his [Kennedy’s] words stripped the public square of religious influxes and attacked the principle of pluralism and free speech. Church and state are rightly separate. Both religion and politics, however, address the question of how to live in the world. They always influence each other, and should.” This radical separation, says the Archbishop, is not what the Catholic should be aiming for when participating in public discourse.

Another major theme Chaput addresses in the book is the documents that came out of the Second Vatican Council and their effect on the Church’s relationship with the Secular world. In particular Chaput focuses on Nostra Aetate, The Declaration on the Relation of the Church to Non-Christian Religions, and Dignitatis Humanae, The Declaration on Religious Liberty. As with any of the Conciliar Documents, he urges Catholics to read what the Council documents contain. “No interpretation of the council has merit unless it proceeds organically from what the council actually said, and then remains true to it.” Chaput then reads Nostra Aetate and Dignitatis Humanae in light of the whole tradition of the Church and the rest of the Second Vatican Council which is, at its very foundation, Christ-centered. By dispelling the “Spirit” of Vatican II and focusing on what the documents themselves say, Catholics can better understand the mind of the Church and better plot their course in public life.

In the fifty years since Vatican II, many Catholics have made themselves indistinguishable from our non-Catholic neighbors in the public life, silently going along with the prevailing winds of popular culture. What are we to do correct this course?

Archbishop Chaput offers this: “For Catholics, every new beginning must start with a return to Jesus Christ, the Gospel and the Church… Every one of us, every day, must start again to ‘repent and believe in the Gospel.’ That means accepting the truth that we need Jesus Christ in our lives – that he is our only salvation; that his Gospel is the only way to live; and that his Church is our mother and guide. These interior acts of faith are not empty pieties; when sincere they will always have external public consequences.” First and foremost we must personally live as better Catholics, through prayer, study, and obedience to Christ’s teaching. If we as Catholics truly believe that Christ is our Lord and Savior and we also, as Americans, seek the common good in our political and public actions, then there can be no “separation of church and state” any more than we can divide ourselves in two.

Chaput offers Catholics a well researched, civil, and poignant reflection on the role Catholics must play in the American public sphere. I highly recommend Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life to all Catholics, whether you are a political news junkie, like myself, or someone who rarely thinks about or participates in the political realm. We have duties as Americans to our political system, and more importantly we have duties to God. Archbishop Chaput’s book helps to explain the principles underlying both sets of duties.q Father Stehling holds an STB from the Pontifical University of the Holy Cross and is the administrator of St. Leo the Great parish in Centerville.

Catholic Ascension Garden

How will will your your final final arrangements arrangements be be decided? decided?

How Rose Lawn’s Lawn’s Ascension Ascension Garden Garden is is aa place place for for all all Catholics Catholics to to Rose have hope and reflection.

This area serves as a visual reminder have hope and reflection. This area serves as a visual reminder of the the Paschal Paschal Mystery, Mystery, the the dying dying and and rising rising of of Christ Christ in in which which of we all share.

It is the place that reminds us to hold a joyful we all share. It is the place that reminds us to hold a joyful hope for Christ’s return to glory, with all those who have gone hope for Christ’s return to glory, with all those who have gone before us, marked with a sign of faith.

Putting plans into place before us, marked with a sign of faith. Putting plans into place now becomes becomes aa testimony testimony to to both both our our faith faith and and our our love love of of now family.

It is a loving and considerate thing to do for those we family. It is a loving and considerate thing to do for those we leave behind. behind. Come Come out out and and visit visit our our compassionate compassionate people people leave and find how simple this decision can be.

With each sale Rose and find how simple this decision can be. With each sale Rose Lawn will make a donation in your name to the Church of Lawn will make a donation in your name to the Church of your choice or the Catholic Diocese of Tyler. your choice or the Catholic Diocese of Tyler.

Rose Lawn Lawn Cemetery Cemetery is is located located on on Blue Blue Mountain Mountain Blvd., Blvd., Rose One block East off Old Jacksonville Hwy, just South of of One block East off Old Jacksonville Hwy, just South Swann’s Furniture.

Swann’s Furniture.

2003 Blue Blue Mountain Mountain Blvd.

Blvd.

2003 Tyler, TX TX 75703 75703 Ph.903-939-9922 Tyler, Ph.903-939-9922

2016

World Youth Day 55 pilgrims from the Diocese of Tyler traveled to World Youth Day in Krakow, Poland in July. Two of the pilgrims, Luke Ryder and Josefina Peralta, share their thoughts on the experience.

2016

Jornada Mundial de la Juventud 34

World Youth Day is a day in which all young adults are invited to come pray and celebrate Mass with Pope Francis. It is a time when multiple different cultures converge under the common Catholic faith and praise Jesus no matter what might be happening in those pilgrims’ home country. While there may be bitter fighting anywhere else in the world or terrible suffering, all these young people come together to celebrate our salvation in Christ and be in communion as His Church. Seeing the universality of the Church with my own eyes and seeing how other cultures have deep love for the gift of the Catholic faith enriched my own love for our faith and encouraged me to dive deeper into my Catholic faith. It is something I wish every Catholic person could experience because it is a wonderful way to receive love from Christ through his universal Church.

Poland itself is a very interesting culture with a rich history.

What fascinated me the most about Poland was its identity as a central european country. It can not be said that Poland is eastern or but western but it is quite truly a mixture of both. I never realized how some of the worst scars of World War II are borne

by Poland; most notably Warsaw was systematically flattened during the war and the concentration camp Auschwitz is within Polish borders. These are not the only chapters in Poland’s history and the chapters to come after WW II are much happier ones. Karol

Wojtyla, one of Poland’s greatest sons, would become Pope John Paul II and through his encouragement Poland would cast off communism and the Soviet Union. I loved seeing how much the Polish people loved their Pope. The people of Wadowice, his hometown, asked the Vatican that the papal keys be added to their town’s coat of arms so that Wadowice would always remember little Karol who went on to change the world. As our group was leaving Krakow many of the Polish people were coming out to wave and say goodbye. I will always cherish this because of their hospitality and how happy they were to have us come to their country and celebrate our Catholic faith.

Travelling with Bishop Joe was a lot of fun. I was actually fortunate enough to travel with him in Italy the year before. On that trip as on this one it was very enjoyable to spend time with him.

He even competed in a push-up contest with one of the pilgrims!

I guarantee there isn’t any other group at WYD that got to see anything like that. I particularly enjoy his jokes, though some people might find them corny. I am susceptible to all the puns he can spit out and he has shown that he can deal out a lot! I’ve known our Bishop my whole life.

I went to St. Gregory Elementary School and my family and I are parishioners at the Immaculate Conception where he was rector for quite some time. He will al-

Como es ya de todos sabido, P. Anthony Steppel, párroco en mi el pasado mes se llevó a cabo la comunidad, me llamó un día para Jornada Mundial de la Juventud invitarme a una reunión para 2016 en Krakow, Polonia. Cinver la posibilidad de organizar cuenta y nueve jóvenes de la un grupo de jóvenes, de nuestra Diócesis de Tyler, miembros de parroquia, y ver las posibilidades diferentes parroquias, tuvieron la de participación en esta peregrioportunidad de participar y vivir nación. Yo le di algunas ideas esta experiencia. Gracias a Dios, pero no me incluía en el grupo, el Obispo Joseph E. Strickland Waiting to enter the Shrine of Divine Mercy porque yo ya no soy una adolespudo participar, junto con ellos, cente. Al terminar la reunión el P. de esta aventura.

Anthony me preguntó: ¿y tú, no quieres ir? Mi respuesta pronta fue Josefina Peralta, joven mexicana y miembro de la Parroquia que no, porque yo ya no estoy tan joven. Pero mi familia y mis de Our Lady of Victory, en Paris TX fue una de las afortunadas que amigos me animaron a participar. ¡Y gracias a Dios que lo hicieron! participó en la Jornada. Consideré importante entrevistarla, hacerle algunas preguntas sobre sus vivencias durante este evento y ¿Cuál fue, para ti, uno de los momentos más emotivos y que he aquí el resultado. ha marcado tu vida?

Creo que cuando fuimos a visitar el campo de concentración Sé que tu parroquia es Our Lady of Victory en Paris, ¿cuán- en Auschwitz. Al ir caminando por esos pasillos tan fríos y tan sito tiempo tienes siendo miembro de esta comunidad y cuál ha lenciosos, parecía como que el silencio gritaba a los cuatro vientos. sido tu ministerio?

El ver el lugar donde muchas personas inocentes perdieron la vida Soy miembro de esta parroquia desde hace diecinueve años. por la maldad y la crueldad de otro ser humano me causó gran imDesde que comenzó la misa en español en esta parroquia me invi- presión. Vimos el lugar donde San Maximiliano Colbe fue ejecutataron a ser lectora. Yo quise hacerlo porque una de mis pasiones do al ofrecer su vida por uno de sus compañeros y esto creo que es leer. Pensé que leer la Palabra de Dios en misa era algo que nunca se borrara de mi mente. Otra cosa que quiero mencionar es yo podía hacer y pues acepte la invitación. Proclamo la Palabra que en un momento dado el Obispo de Tyler celebró la misa en una cuando me lo permiten y es algo que yo hago con mucho gusto. capillita que tiene por nombre “Golgota”, y el saber que este lugar ¿Cómo fue que te animaste a ir a Polonia y participar de la fue hecho por las víctimas, del holocausto, me estremeció. Al final Jornada Mundial de la Juventud? de esta misa, experimenté unos sentimientos especiales de silenAntes, nunca había escuchado que existiera algo como esto. El cio interior, amor y mucha compasión por estos hermanos nuestros 35

A throng of pilgrims at the Saint JPII shrine ways have a special place in my heart because of those early years in my life at St. Gregory. Our group went to Mass that was celebrated by all the American bishops that had travelled to Poland. Once we were back on the bus, Bishop Joe said a little bit about how blessed he felt to be our bishop and how he couldn’t believe that a “scrawny kid from Atlanta, Texas” could be so fortunate. I would say that it is we, the Diocese of Tyler, who are truly blessed to have him as our shepherd.

I have been blessed in having parents that wanted to send me to a Catholic high school. While it wasn’t perfect it did teach me a lot about the faith and what I learned was a

Meeting pilgrims from around the world

Leader Mark Knox teaches at Auschwitz que sufrieron las consecuencias del odio y del desamor.

Otro momento fue cuando visitamos el santuario donde están los restos de Santa Faustina. Estuvimos afuera, haciendo línea, como por una hora. Aguantamos el calor y el brillo del sol pero valió la pena. El ver las reliquias de esta santa causó en mi interior una gran paz y pues fue en realidad una experiencia muy bonita.

Desde ese día constantemente me encuentro repitiendo esta jaculatoria: Jesus, en ti confío.

Cuéntame un poco de tu experiencia al estar en presencia del Papa.

Bueno, estuvimos esperando como ocho horas para ver pasar al Papa, cuando llegamos estábamos en primera línea, y al llegar la gente, hubo muchos empujones y gritos, pero valió la pena. Al ver venir el papamóvil en mis oídos todo quedo en silencio. Yo ya no escuchaba nada ni veía nada, toda mi atención estaba puesta en el papamóvil y con la esperanza de verlo aunque fuera unos segundos. Así fue. El ver al Papa tan cerca es una emoción que es difícil 36

big part of my confirmation in the faith. In my sophomore year of high school I was taught that the word ‘catholic’ was actually latin for ‘universal’. I thought that was beautiful and that such an organization must be guided by a divine hand because nowhere in human history have this many different cultures agreed on something.

Getting to witness and experience one of the things that originally pulled me into my Catholic faith was wonderful for me.

Looking across a field that is moving like a fluid mosaic of people was unlike anything I’ve ever experienced before. All these people standing under flags of all different nations coming together not to fight but to kneel, together at the foot of the Cross and celebrate God’s greatest gift to humanity.

It was beautiful and it inspires wonder in my heart for what my God can do.

There were a lot of reasons to go to World Youth Day but in short I went because of Divine Mercy. Over the last 100 years God has bestowed on the world three wonderful saints through the country of Poland, St. Sr. Faustina, St. Maximilian Kolbe, and Pope St. John Paul II. Each one of them brought a message of mercy to a world that desperately needed it. In mercy there is healing and over the past 100 years the world has dealt itself some terrible wounds, such as World War I and II, the Holocaust, the Genocide in Rwanda, or in America the legalization of abortion and our culture’s loss of its religiosity. In my own life I looked to the world for satisfaction. When I felt afraid or despair that I wouldn’t be able to make a difference in this crazy world I looked to myself instead of Christ and tried to

be an example for my small world. In short what I became was a shell, someone in whom people saw holiness because they would see me at Mass, and yet my interior life, my actual relationship with Christ was extremely rocky and almost non-existent.

Going to Poland and the holy sites there, like the image of Divine Mercy given to the world through St. Sr. Faustina, I was looking for healing in my interior life.

I see a world that has started its conversion but has not finished it yet. I see that in the Civil Rights movement in America, where we as Americans recognized that we were denying the human dignity of a large portion of our countrymen and that is a terrible sin. But just as I could not fix the problems in my own life by myself the world will have to look to Christ for true salvation. I have hope in the Light of Christ

mensaje general, pero, ¿qué le dijo el Papa a Josefina Peralta?

Que me goce en mi fe y en el amor que Dios me tiene y que le tengo yo. Que no este triste y que comience a deshacerme de mis miedos y procure una relación personal con Jesús. Y una vez que haya logrado esto, pues entonces a mostrar un rostro alegre porque así se me va a notar que Jesús vive en mi corazón.

los días, y durante la Jornada, el Obispo Strickland, celebraba la misa cada día y todos recibíamos la Eucaristía y esto invita a cambio. Todos podemos poner pretextos para no asistir a misa y a veces estos pretextos en lugar de ayudar dañan. Yo creo de verdad que el reto mayor para todos los jóvenes será el de la “perseverancia”.

The pushup contest de descifrar, pero me llené de mucha paz interior. No hay palabras para explicarla. ¿Cuál crees tú que fue el mensaje central del Papa Francisco para los jóvenes?

Creo que el Papa nos invita a todos los jóvenes a no nos quedarnos sentados, a no vivir como personas retiradas antes de tiempo. Que no dejemos que la vida vaya pasando y nosotros sentados.

El Papa nos invita a salir a que no nos quedemos escondidos, que no guardemos el tesoro de nuestra fe sino que la compartamos. Que no nos de vergüenza vivir lo que profesamos. A estar orgullosos de ser jóvenes católicos.

Lo que me acabas de decir es un

¿Cuál crees que es el reto más grande que tendrán que enfrentar los jóvenes que participaron en la Jornada Mundial de la Juventud?

Yo creo que la “perseverancia” en la oración y en el contacto con Dios. En lo personal, durante toda mi vida yo no había tenido la experiencia de ir a misa todos

¿Ahora que ya ha terminado la jornada mundial de la juventud y has regresado a tu parroquia, que vas a hacer con esta experiencia?

Creo que animarme a perder mis miedos. Un miembro de nuestra comunidad parroquial me ha invitado a ser catequista y creo que le voy a tomar la palabra. Ya no me quedaré con los brazos cruzados y me animaré a ayudar en mi parroquia con los 37

and I have hope for those of the world who seek truth and redemption, and I pray that they don’t settle for anything less than the Light of Christ.

After most trips like this people say “it was life changing!” I wouldn’t label my experience as such. During a Mass we held in a park we heard from Jeremiah. He said “Go down to the potter’s house,” meaning submit yourself to God so that He can work you like a piece of clay. Over time we are molded, are imperfections are removed from us and we are made pleasing to God. This is what traveling to Poland was for me. I moved deeper into my Catholic faith, I relished the mysteries I celebrated, and I grew much closer to my God who loves me and all mankind. q Luke is currently a student at Benedictine College studying Architecture. He is planning to graduate in 2020. talentos que Dios me ha dado. ¿Cómo crees que afectó la presencia del Señor Obispo Joseph Strickland al grupo de jóvenes que participaron en la Jornada Mundial de la Juventud?

Pienso que la presencia del Obispo hizo que nuestra peregrinación fuera más “santa”. Su presencia y sus palabras en cada misa invitaban siempre al cambio, a la misericordia, a vivir con intensidad la fe que profesamos. Nunca me había sentido yo tan cerca de Dios como en este viaje y creo que la presencia del Obispo, en medio de nosotros, fue excepcional, fue el regalo más grande que Dios nos pudo dar.

Making friends with pilgrims from Tunisia

Bishop Strickland listens to Pope Francis ¿Qué consejo le darías a un joven que está considerando participar en la siguiente Jornada Mundial que se ha programado en Panamá?

Yo le diría que vale la pena participar, que vale la pena despegarse de lo conocido y experimentar cosas nuevas. Vale la pena la participación porque te das cuenta de que ser católico no es algo que hay que dar por hecho sino que hay que tomársela en serio.

Si se presenta la oportunidad de participar hay que aprovecharla y animarse para que la fe siga viva.

Hemos visto que la Jornada Mundial de la Juventud es uno de los eventos más sobresalientes de la historia de la Iglesia. El ver miles y miles de jóvenes católicos reu-

38

Morning at the site of the Papal Mass

nidos, con un mismo propósito, reunirse con el Papa, es algo sumamente impresionante. Esperamos que los jóvenes católicos de esta diócesis sigan adelante y que esta experiencia les ayude a comprometerse con sus comunidades parroquiales y se animen a vivir seriamente su bautismo. q

At Wadowice, home of Saint John Paul II

Prices starting at $2,499 ~ with Airfare Included in this price from anywhere in the USA

Several trips to different destinations: the Holy Land; Italy; France, Portugal, & Spain; Poland; Medjugorje, Lourdes, & Fatima; Ireland & Scotland; England; Austria, Germany, & Switzerland; Greece & Turkey; Budapest; Prague; Our Lady of Guadalupe; Colombia; Brazil; Argentina; Domestic Destinations; etc...

We also specialize in custom trips for Bishops, Priests, and Deacons.

Approaching the Divine Mercy Shrine

www.proximotravel.com Hablamos Español anthony@proximotravel.com

508-340-9370 855-842-8001 Call us 24/7

39

asamblea mariana diocesana diocesan marian assembly 22 de Octubre del 2016 Catedral de la Immaculada Concepciรณn October 22, 2016 Cathedral of the Immaculate conception

Time: 8:00 a.m. - 5:00 p.m Tyler, Texas PResenters: Rev. Luis LArrea Hna. Ms. Carmen Sierra MGSA Rev. Ariel Cortes Rev. Nolan Lowry Mrs. Donna Fox Dcn. Ruben NAtera More Info: www.dioceseoftyler.org/mariana

40

Monseñor

Strickland A principios de agosto regresé de La Jornada Mundial de la Juventud celebrada en Polonia. Consideré bueno compartir algunas reflexiones, sobre esa maravillosa peregrinación, realizada con cincuenta y cinco jóvenes y patrocinadores de la diócesis. Como se pueden imaginar fue verdaderamente inspirador el visitar los sitios sagrados más significativos de Polonia con un grupo de gente joven del Este de Texas. La oportunidad de encontrar otros jóvenes de otras partes del mundo e interactuar con ellos fue un gran recordatorio de la vitalidad de la Iglesia Católica.

Mientras caminábamos de un lugar a otro constantemente encontrábamos grupos de jóvenes de todos los rincones del planeta. Uno de nuestros jóvenes cuando veía a otro joven cargando la bandera Mexicana corría entusiasmado a preguntar de que parte de México era, y a solo unos metros de distancia se repetía la hazaña con grupos de Alemania, Australia, Zimbabue, Canadá, Argentina o Sudáfrica. A veces había barreras de idioma pero aun así el idioma de los jóvenes y el entusiasmo permitía encuentros muy significativos. Los saludos alegres, fotos, intercambio de broches y choques de palmas se repetían constantemente en el transcurso del viaje.

Supongo que en las olimpiadas realizadas en Brasil, recientemente, se disfrutó una atmosfera similar pero La Jornada Mundial de la Juventud, evidentemente, trajo una dimensión adicional: Juntar al mundo en una misma fe. Yo sé que mis hermanos sacerdotes y los adultos que acompañaron a nuestro grupo quedaron impresionados de la alegría y seriedad de la fe de estos jóvenes. Como solo los jóvenes lo saben hacer, cambiaban literalmente de ir bulliciosos marchando por las calles chocando palmas y cantando algún himno de Texas a ponerse en actitud de reverencia y en oración cuando llegábamos a un santuario o al lugar de nacimiento del Papa Juan Pablo II. Un elemento que realmente resaltó

para mí fue la actitud tan agraciada, literalmente de cada persona que encontré y especialmente de los jóvenes. He tenido la oportunidad de estar, en varias ocasiones, con grandes multitudes en el mundo pero la atmosfera de paz durante La Jornada Mundial de la Juventud era evidente. Algunas veces nos sentíamos con mucho calor y cansados, esperando en largas filas y empujados hacia las multitudes donde el “espacio personal” se volvía un concepto desconocido pero en lo personal en ningún momento vi algún intercambio de palabras o de enojo.

Había una verdadera actitud de peregrinaje, en nuestro grupo, del que yo fui testigo y virtualmente en cada encuentro con otros.

Finalmente, la experiencia de La Jornada Mundial de la Juventud es una proclamación gloriosa de que la Iglesia Católica está viva y bien. A muchos negativitos que buscan situar nuestra sociedad en el secularismo y abandono

de Dios, les encanta pintar a la Iglesia Católica como una institución anticuada e irrelevante que debería ser relegada a historia. Cualquier persona que haya participado o fue testigo de alguno de los aspectos más insignificantes de la Jornada Mundial de la Juventud podrá testificar, por experiencia propia, que la perspectiva de que la Iglesia Católica es anticuada no es realidad. Los jóvenes y sus patrocinadores, que se reunieron en Polonia, demostraron que la Iglesia Católica es “siempre antigua y siempre nueva” porque Nuestro Señor Jesucristo está, realmente vivo, en Su Iglesia. La Iglesia es antigua y tiene una rica historia de fervientes discípulos que han ido a todos los rincones de la tierra compartiendo La Buena Nueva y al mismo tiempo la iglesia es fresca y nueva como él bebé que está siendo bautizado hoy.

Siempre recordaré esas caras jóvenes saludando exuberantemente a amigos de otras partes del mundo y que al siguiente instante esas mismas caras se inclinaban en reverente oración ante Nuestro Señor en el tabernáculo. Ellos se volvieron un icono de lo que es la iglesia, permitir que cada generación atraiga la vitalidad juvenil a un encuentro con lo Santo, encarnado en Nuestro Señor Jesucristo, Hijo único de Dios.q

La Formación de la Conciencia es un Deber de todo Ciudadano

Para poder decidir entre una opción u otra, es preciso que el ser humano se concientice de que “la conciencia”, es un regalo especial que Dios Padre le ha otorgado, desde el primer momento de su existencia. Esta es un regalo porque facilita el proceso de discernimiento ante la necesidad de elegir entre el bien y el mal.

Identificando en su interior los movimientos de la conciencia el ser humano se sabe diferente a los otros seres vivos, como los animales o las plantas, porque este puede, inteligentemente, elegir entre una cosa u otra. La conciencia, dice el Catecismo de la Iglesia Católica, “es el rincón donde cada ser humano se encuentra solo con su Creador”.

Durante toda su existencia el ser humano estará expuesto a elegir. Esta libertad de elegir le da la capacidad de crecer en conocimiento y en responsabilidad. Cuando el hombre se equivoca en sus opciones, debe estar dispuesto a enfrentar las consecuencias de dicha opción. Por esto, antes de elegir una cosa u otra, es beneficioso que la persona reflexione sobre las consecuencias de su libre opción. Para poder acertar en las opciones posibles, la conciencia facilita el discernimiento y hace más fácil descubrir lo que está más acorde con la ley de Dios.

42

En los primeros años de su existencia, el ser humano aprende que la consciencia es algo así como “una voz interior” que le ayuda a discernir si un acto es bueno o malo. La conciencia es lo más íntimo del hombre porque es ahí donde se encuentra a solas con Dios, donde puede entablar un diálogo con El en intimidad.

En los primeros años de la vida es difícil comprender esta verdad, puesto que la capacidad de entendimiento es limitada. Pero al llegar a la edad madura, esta verdad de fe debe resonar en lo más profundo del ser y hacer la diferencia en el estilo de vida. Por lo tanto, si la voz de Dios resuena en lo más íntimo de la conciencia, nadie puede, ni debe juzgar las acciones del otro, porque solo Dios conoce las circunstancias y el verdadero motivo de las opciones elegidas.

Si el ser humano posee una conciencia bien formada no le será difícil elegir aquello que va de acuerdo a la ley de Dios, identificará este acto como si estuviera bajo un lago de agua cristalina, porque donde está Dios, ahí hay luz y hay claridad. Dios no actúa en las tinieblas (cf. Juan 8:12).

A una edad temprana, ha sido la experiencia, la opción se enfoca más en buscar el bien propio sin pensar en las consecuencias ni en como dicha opción pueda afectar a los que en el entorno.

Las cosas cambian cuando la persona llega a la adultez, porque las opciones por las que se opta, afectan no solo al individuo, sino también a segundas personas, a todo un grupo, un pueblo o una nación, especialmente si la persona es líder y posee el poder de tomar decisiones y hacer diferencia en la sociedad. No es ajeno a nadie el hecho de que la sociedad presente carece de personas emocionalmente estables, personas que sean capaces de ejercer la autoridad siguiendo el dictamen recto de la conciencia buscando el bien común. No es secreto el hecho de que la Iglesia está involucrada en el proceso político, pero no sin involucrarse en ningún partido. La Iglesia no puede imponer sobre los demás un candidato o partido político pero si puede animar a tomar conciencia para que los ciudadanos ejerzan su derecho a elegir el candidato que mejor les parezca para la presidencia, tomando en cuenta, desde luego, sus deberes como Cristianos y sus valores morales. Dice el Catecismo de la Iglesia Católica: “La autoridad política debe actuar dentro de los límites del orden moral y debe garantizar las condiciones del ejercicio de la libertad” (CIC no. 1923). Es importante entonces que el ser humano no se deje arrastrar por las ideologías del secularismo y del poder, sino que vea sus opciones y a la luz de Dios, que está en lo secreto de su conciencia, elija aquello que sabe, es el bien mayor; ejem: Si tiene que elegir entre dos cosas buenas – ¿qué hacer? – Conocer los pros y contras de cada opción y elegir aquella que otorgará el mayor bien teniendo en cuenta que la mayor causa es la defensa de la vida y dignidad humana, y la protección de los débiles y vulnerables.

Es indudable que todo acto humano tiene consecuencias. Si optamos por aquello que va contra lo que la conciencia dicta, la consecuencia será, irremediablemente pesada y casi intolerable, pero si al contrario se opta por ser fiel a este dictamen, entonces

la consecuencia será una sensación de paz y serenidad. Cuando hay que tomar una decisión que afectará a todo un pueblo o una nación, es importante entrar en lo más íntimo de sí, donde se da el encuentro a solas con Dios, y con la ayuda de Su luz, discernir lo que más conviene.

También hay que remarcar que cuando se tiene una conciencia bien formada el ser humano no titubea al elegir una acción moral determinada porque la conciencia le da la luz que necesita para que su elección sea acertada.

Cuando la persona hace un alto, y reflexiona sobre las opciones hechas a lo largo de su vida y profundiza en el resultado de sus opciones, quizás se dará cuenta de que, en ocasiones, ha tenido desaciertos y que sus opciones no siempre han sido las mejores por las consecuencias que ha tenido que sufrir. El detenerse al ir caminando, para reflexionar, es un ejercicio saludable, que ayuda a la persona a enfocarse y recobrar aquello que da valor y sentido a su vivir.

Recuerdo que hace algunos años, una joven de por lo menos diez y seis años de edad vino a verme para contarme lo que le estaba sucediendo. Quería saber cómo organizar sus pensamientos para poder formarse un buen juicio. “Mis padres se divorciaron cuando yo era niña”, dijo la joven, “yo quería mucho y quiero a mis padres, aunque ellos no se quieran entre sí. Al principio esta separación de mis padres me parecía injusta y pensaba que yo no les importaba, pero con el tiempo aprendí a aceptar su decisión y a amarlos como son. La razón de la separación de mis padres fue porque mi papá le fue infiel a mi mamá y ella no lo perdonó. La opción de mi papá, no fue la mejor, lo sé, y esta opción afectó no solo a mi familia, sino que también a todas las personas que nos rodeaban porque ahora, nuestros familiares han tomado partido. A la vez pienso que la opción de mi mamá tampoco ha sido la mejor, porque no perdona, y esto afecta aún más a los que estamos a su lado. Ya tengo mucho tiempo que no veo a mi papá, porque poco a poco se ha ido retirando. A veces siento que yo tengo que elegir entre uno o el otro, y es me duele. Aunque yo no tuve nada que ver con su separación, estoy pagando, junto con ellos, la consecuencia de sus opciones”.

Esta joven, estaba poniendo a trabajar su razonamiento y de acuerdo a su conciencia intentaba asimilar las opciones de sus padres. Es preciso darse cuenta de que las malas opciones afectan gravemente a segundas personas. Por eso, ante una determinada situación, es bueno analizar la mejor opción y buscar, como anteriormente dijimos, el bien mayor. La conciencia está ahí para dictar siempre lo que conviene lo que es mejor para la persona y los que la rodean. ¿Cómo puede el ser humano saber lo que es querido por Dios y lo que no?

Lo primero es formar la consciencia y para lograr este objetivo son importantes dos reglas: 1) Nunca justifica el mal para obtener un bien. En otras palabras: el fin no justifica los medios.

2) Tratar a los demás como queremos que nos traten a nosotros.

El primer paso para hacer efectivas estas dos reglas es la apertura de la conciencia a la ley como norma objetiva. En otras palabras, el ser humano, por su adhesión a la fe, hace posible la apertura de la consciencia a la ley del amor, los diez mandamientos.

Esta apertura libre, lleva al segundo paso que requiere trabajo para que la conciencia sea guía de la voluntad. No basta percibir que algo es bueno y evitar lo que no se debe hacer sino que hay que logar que esta percepción lleve al hombre a acoger a los demás

con bondad y delicadeza aun cuando se sienta cansado o malhumorado y opte por hacerle el bien.

Podemos decir que la brújula más segura en todo este campo moral es la adhesión fiel a la voluntad de Dios, compendio supremo de la ley natural y la ley revelada.

La libertad es una cualidad del ser humano que le permite desear o no lo que le muestra la inteligencia. Esta libertad es muy amplia porque puede “comer de cualquier árbol del jardín” (Gen. 2, 17) y en esto se manifiesta como la libertad, que Dios da al hombre, no es una libertad limitada. El ser humano es libre de elegir ante propuestas y actos morales. Es sabido que el ser humano es libre desde el momento en que puede comprender y acoger los mandamientos de la ley de Dios.

Es por esta libertad personal que ningún ser humano puede juzgar las acciones de los demás. Se ha visto, en los diferentes ambientes, que para algunos es muy fácil formarse juicios de las acciones de los otros y juzgar duramente y sin clemencia sin darse cuenta de que la conciencia dicta de manera distinta a cada persona (cf. Lucas 6:41-42) Cada ser humano, tiene el derecho de actuar de acuerdo al dictamen de su conciencia y no puede ser obligado a hacer lo inverso, aunque esto se perciba como contradictorio al pensamiento de los otros.

La moralidad de un acto se define en cuanto a la intención. Cuando un acto es ejecutado con la recta intención el “autor” queda libre de toda culpa, pero cuando al contrario, el acto lleva una doble intención, entonces, el actor carga con la culpa y en ocasiones, esta se experimenta doblemente porque se involucra a segundas personas.

Cuando la persona se mantiene en continua comunicación con Cristo, su conciencia será siempre iluminada con la luz de la verdad y la fe que profesa se robustecerá. A medida que se opta por aquello que es lo mejor, lo correcto, lo que es bueno para todos, la persona crece no solo en fe, sino que también crece en amor a sus hermanos. Cuando la conciencia es recta y veraz, los actos pecaminosos no atraen, sino que se abominan y rechazan.

Por lo tanto, es importante que todo ser humano se esfuerce por encontrarse con Dios, todos los días, en ese rinconcito llamado conciencia para que sus pasos sean iluminados y pueda así actuar rectamente y de frente a Dios, así mismo y a sus hermanos. q 43

Los Ciudadanos Católicos

También Debemos Votar

Por: REV. VICTOR HUGO HERNANDEZ

Cada cuatro años, los ciudadanos Americanos tienen la posibilidad de votar para elegir al presidente que dirigirá los destinos de esta nación en el próximo cuatrienio. Como acto de libre ejercicio democrático, los votantes deberán escoger, entre las opciones existentes, al candidato que mejor represente sus intereses. El papa Francisco ha animado a los fieles católicos a que como ciudadanos ejemplares ofrezcan lo mejor de sí y se involucren en la vida política de su país, buscando siempre el desarrollo y el progreso para todos. Para este año, la votación está programada para el martes 8 de noviembre y aunque la iglesia Católica no recomienda específicamente a ningún candidato, si invita a los fieles Católicos a votar en conciencia por el candidato que crean trabajará por promover y proteger los valores cristianos tradicionales. Para ello, la Conferencia de Obispos Católicos de los Estados Unidos (USCCB), ha publicado la guía “Formando la Consciencia para Ser Ciudadanos Fieles” en la que orienta a los 44

Cristianos Católicos para que en oración profunda disciernan sobre los diferentes planteamientos de los candidatos y así puedan escoger al que mejor representa sus puntos de vista.

Además de cuestionarnos si en verdad estamos cumpliendo nuestros deberes como ciudadanos creyentes, dando testimonio y sirviendo a los demás, el documento también es una exhortación para que al escoger un candidato analicemos sus plataformas de gobierno y entendamos lo que dice frente a aspectos tales como el aborto, la eutanasia, el concepto tradicional de familia, el consumismo, la persecución religiosa y aspectos relacionados con la dignidad humana –justicia social, guerras, inmigración y otros. Por eso es importante que basados en nuestra fe, entendamos que la doctrina Católica defiende la vida humana desde la concepción hasta la muerte natural y que cualquier teoría para acabar la vida en el vientre materno, en edad avanzada, o en la enfermedad es un pecado contra el mayor regalo de Dios que es

la vida. Lo mismo pasa con la dignidad de la familia, en nuestro discernimiento sobre quien debería ser el candidato merecedor de nuestro voto, debemos saber el enfoque que este tiene con respecto al concepto de familia. Es decir, si entre sus planes de gobierno está el de fortalecer y proteger la estructura familiar (papá, mamá e hijos) establecida desde antiguo.

Un aspecto que no podemos dar por garantizado es el de la libertad religiosa. Aunque gracias a la constitución somos privilegiados al poder reunirnos para celebrar la liturgia, y alabar a nuestro Dios, cualquier intento o presión para acallar el mensaje del evangelio sería contrario a lo que creemos y hemos practicado por generaciones. En tal sentido, se hace necesario entender lo que los candidatos piensan y/o hacen frente a la libertad religiosa en nuestro país y alrededor del mundo.

Precisamente porque los seres humanos somos la más grande creación de Dios, debemos procurar darle a cada persona el valor y la dignidad que se merece. Por eso es importante que sepamos lo que los candidatos proponen para erradicar la pobreza, terminar la discriminación y procurar trabajos dignos y bien remunerados para los trabajadores. Todo esto de acuerdo con la doctrina social de la iglesia que nos invita a ayudar al pobre y a compartir nuestras bendiciones con los menos afortunados.

Precisamente porque los seres humanos somos la más grande creación de Dios, debemos procurar darle a cada persona el valor y la dignidad que se merece.

Con respecto a los inmigrantes, la iglesia Católica entiende el deber y el derecho que tienen los países a fortalecer sus leyes y salvaguardar sus fronteras; sin embargo, enseña que todo inmigrante debe ser respetado, más aún si se encuentra en el suelo que compartimos y necesita de nuestra ayuda. Entonces, los votantes deben entender las propuestas de los candidatos para frenar la inmigración ilegal y saber, que como pueblo desarrollado, cualquier medida que se tome en el tema migratorio, deberá estar a la altura de las bendiciones que hemos recibido.

Cabe anotar que somos seres relacionales, es decir, necesitamos los unos de los otros. Por eso, como hijos e hijas de Dios, debemos procurar el respeto y el trato digno a todas las persona y convertirnos en constructores de paz donde quiera que estemos. Sea en el ámbito local o en el ámbito internacional, el futuro presidente deberá trabajar para que haya respeto entre los ciudadanos y para que Estados Unidos lidere la lucha contra la corrupción, las injusticias y las guerras alrededor del mundo. En otras palabras, se debe saber lo que cada candidato piensa sobre el rol del gobierno en ser garante de la ley y el respeto para todos, aquí y en todas partes del mundo.

Los católicos siempre hemos sido protagonistas del desarrollo de nuestras comunidades. Nuestra vocación cristiana nos llama a compartir mensajes de progreso y de esperanza para todos, por eso, un análisis concienzudo sobre las propuestas de cada candidato, nos permitirá tomar una buena decisión. Esto requiere, además de leer y analizar racionalmente las plataformas políticas (para ver si es posible o no lo que proponen), el conocimiento de

nuestra doctrina católica, para que con una moral bien formada, en oración y discernimiento, votemos en consciencia y tomemos la mejor decisión para nuestro país.

Sea en el ámbito local o en el ámbito internacional, el futuro presidente deberá trabajar para que haya respeto entre los ciudadanos y para que Estados Unidos lidere la lucha contra la corrupción, las injusticias y las guerras alrededor del mundo.

Tenemos nuestro intelecto, la escritura y la Tradición de la iglesia, sabemos lo que debemos hacer y entendemos que somos protagonistas de nuestro tiempo. Ejerzamos pues nuestro derecho al voto y confiemos en que el próximo presidente hará lo posible por acercarnos más a Dios. Los ciudadanos católicos, también debemos votar!q El Padre Victor Hugo Hernandez es originario de Colombia. Sus estudios sacerdotales los completó en el Seminario St. Thomas donde saco un MAT en Teología y un M Div también en Teología. Fue ordenado sacerdote por el Obispo Álvaro Corrada del Rio, para la Diócesis de Tyler el 16 de Diciembre del 2006. Después de su ordenación fue asignado a la Catedral de la Inmaculada Concepcion en Tyler. En Agosto 1 del 2008 fue asignado primer pastor de la parroquia de St. John Evangelist en Emory y St. Celestine en Grand Saline. Sigue ejerciendo su sacerdocio y sirviendo en estas dos parroquias hasta la fecha.

El Padre Hernandez también aporta sus talentos y conocimientos como miembro del Consejo Presviteral y de la Comisión Litúrgica.

45

La Educación Cat

Cuando en un hogar hispano se piensa en la posibilidad de que los hijos asistan a una escuela católica, se ve como algo imposible. Se ha ido divulgando la idea de que la escuela católica es solo para los niños que tiene padres con posibilidades económicas elevadas.

La prueba de que esta idea es errónea la tiene la familia Gámez. Una familia como cualquier otra que vio la posibilidad de que sus hijos fueran educados de acuerdo a su fe y que se esforzaron para hacer esto una realidad.

El Señor Juan Gámez, es el jefe del hogar, la Señora Laura Escobedo de Gámez es la madre, los hijos Noel de 21 años de edad, Issac de 19 y Alondra de 13. Los Gámez llegaron a Tyler hace ya 22 años y desde entonces han sido feligreses de Holy Family y la Catedral de la Inmaculada Concepción.

Dos hijos han servido como monaguillos, Issac fue lector en TKG y Noel en el coro de la misa de TKG. Y los tres en el grupo juvenil de la parroquia. Alondra, por su parte, aun sirve como monaguilla y es un ministerio que ella goza al máximo. La señora Gámez es lectora y ayudan a su comunidad parroquial cuando se les piden algún servicio.

Los señores Gámez están muy orgullosos de ser católicos y de haber infundido esta religión, que para ellos posee la verdad plena, a sus tres hijos, cosa que ellos agradecen de corazón.

El Señor Gámez es un hombre trabajador y toda su vida se ha esmerado por darles a sus hijos todo lo que puede. Al preguntarle qué es lo que le motiva para seguir siendo católico, respondió: 46

“Me gusta que aquí puedo encontrar amigos de verdad no solo de palabra. Cuando era joven, yo no tenía una religión, no cosía el sentido del catolicismo. Ahora que ya conozco, ya no quiero regresar donde estaba. En la religión católica encontré lo que mi espíritu necesitaba. Lo que más me gusta de ser católico es que tengo la oportunidad de encontrarme con el Señor todos los domingos junto con mi comunidad parroquial. No me gusta faltar a misa. Es algo en lo que me gozo y es más, ya se me ha hecho algo indispensable en mi vida de fe”.

“En la religión católica encontré lo que mi espíritu necesitaba. Lo que más me gusta de ser católico es que tengo la oportunidad de encontrarme con el Señor todos los domingos junto con mi comunidad parroquial. No me gusta faltar a misa. Es algo en lo que me gozo y es más, ya se me ha hecho algo indispensable en mi vida de fe.”

Por su parte, la señora Gámez ante la misma pregunta respondió: “Yo nací en un hogar católico. Desde niña he practicado esta religión y para mí nunca ha sido extraño el ir a misa y par-

tólica es una Educación Integral Conversando con la familia Gámez

ticipar en las actividades parroquiales. Es por esa razón que yo decidí que mis hijos recibirían una educación integral. Para mí, el ser católica y animar a mi familia a que lo sea es algo indispensable y algo de lo cual no me gustaría desprenderme.

“Yo nací en un hogar católico. Desde niña he practicado esta religión y para mí nunca ha sido extraño el ir a misa y participar en las actividades parroquiales. Es por esa razón que yo decidí que mis hijos recibirían una educación integral. Para mí, el ser católica y animar a mi familia a que lo sea es algo indispensable y algo de lo cual no me gustaría desprenderme.”

Noel, el hijo mayor de los Gámez, dijo: “A mí me motiva el hecho de que la Iglesia Católica tiene una tradición en que fundamentar lo que enseña. Yo siempre he sido católico y me gusta mucho. Nunca he considerado alguna otra religión. Quizás por la formación que recibí en la escuela secundaria TK Gorman, mis dudas sobre la fe nunca me han causado crisis. En esta religión he encontrado amigos, he estado siempre activo ayudando al grupo al que mis padres pertenecen (Grupo de amigos que ayudan a las iglesias de la Diócesis de Tyler) y cuando me voy al colegio ayudo en un Asilo. Mi fe, desde una perspectiva católica es importante y hasta el día de hoy no pienso cambiarla”. Gracias al ejemplo de mis padres y a la educación que recibí en TK Gorman soy la persona que soy.

A Issac la certeza de que Dios lo tiene siempre sostenido de su mano es lo que lo motiva. “Cuando algo sucede en mi vida procuro no desesperarme porque estoy seguro de que todo pasa por algo. Si no me suelto de Dios sé que todo estará bien”.

Como podemos apreciar, la familia Gámez está bien cimentada en su fe y todos están convencidos de que la fe que profesan es la verdadera. Ninguno de ellos, opta por vivir o tener otras experiencias, cada uno de ellos, desde su percepción, han encontrado lo que necesitan para estar en paz, consigo mismos y con Dios, en la iglesia católica.

Les pregunté al señor y la señora Gámez sobre sus sueños para sus hijos y su respuesta fue esta: “Los queremos ver casados y con hijos. Que sean buenos ciudadanos, ayuden a su comunidad y sean generosos para con los demás. Queremos que estudien y saquen una carrera. Y que siempre tengan en claro que estando en paz con Dios, todo es posible. También queremos que aprendan a ser tolerantes el uno para con el otro y que siempre se ayuden”.

Al ver como cada uno respondía a mis preguntas con tan-

ta seguridad me atreví a hacerles una que quizás suena como atrevida… pero me la respondieron con mucha claridad y seguridad. Les pregunté: ¿Qué es lo que los sostiene como una familia unida?, porque se nota que están unidos, que se quieren, que se toleran el uno al otro. “De mi parte,” respondió la señora Gámez, “creo que, en primer lugar, es la fe en Dios que todos profesamos.

Por su parte, el jefe del hogar respondió: “Yo creo que el amor, Alondra dijo: “Yo pienso que es la convivencia, hacemos muchas cosas juntos. Si vamos a un lugar, vamos todos, si jugamos en la casa, lo hacemos todos. Cuando no están mis hermanos en casa siento que me falta algo, como que no estoy completa. Entonces sí, la convivencia es lo que nos mantiene unidos”. Noel, ante esta pregunta hizo memoria de su infancia. “Cuando éramos niños vivíamos en una casa fuera de Tyler, no había a donde ir cerca y optábamos por quedarnos en casa y hacer cosas juntos. Éramos felices al compartir momentos especiales en casa. Yo creo que la convivencia que tuvimos cuando niños ha hecho posible que ahora que mi hermano y yo ya somos adultos, nos mantenga unidos de la forma en que estamos”.

Pasando a otro tema y puesto que el votar para el siguiente presidente de la nación es algo que está de moda quise preguntarles, a Noel e Issac, sobre el tema, puesto que ya los dos tienen derecho a votar. “Pienso que la política es eso, política”, dijo Noel.

“Muchas de las cosas que no están bien en el país no mejoran porque llegue un presidente u otro y esto es porque las decisiones no dependen de un individuo sino de uno o dos grupos.

Entonces, yo pienso que hay que estudiar bien las propuestas de los candidatos y hacer la mejor decisión de acuerdo al juicio propio”. “En cuanto a la responsabilidad de ejercer su derecho al voto”, comentó Issac: “cuando una persona no vota no tiene derecho a estar enojado porque las situaciones no cambian. Un voto puede hacer la diferencia. El no votar te anula cualquier derecho y te prohíbe quejarte por cosas que no cambian”.

Como hemos podido apreciar, esta familia, aunque sencilla, practica su fe de diversas maneras y procura el bien, no solo para su comunidad parroquial, sino que también para la sociedad y para la nación.

“La educación católica”, dice la Señora Gámez para concluir la conversación, “que hemos procurado para nuestros hijos ha influido sobremanera en su forma de pensar y su forma de actuar. Después de graduarse de la High School, Noel e Issac han decidido continuar sus estudios, fuera de Tyler, en el área de la medicina y esto lo hacen para ofrecer su ayuda a otros seres humanos. Esto me habla a mí de que la educación que recibieron en TK Gorman ha sido una educación completa. No me arrepiento de haber hecho todo lo que hice y continuaré haciendo para que mis tres hijos sean personas que aporten a la sociedad y hagan el bien. Yo animo a otras familias a que vean la posibilidad de darles a sus hijos una educación católica, una educación que se fundamenta en la fe y que enseña a los alumnos valores morales y anima un estilo de vida de acuerdo al evangelio”. q 47

No King but Jesus Our nation was founded, in part, on the rejection of the idea of monarchy - the absolute rule of one, the king. Our Founding Fathers chose a democratic system which gives to the people the right to choose our leaders and thus set our own course for the future.

Some 240 years later, few would dispute that the United States has been the most successful political experiment in history.

Speaking of the democratic form of government, which has America as its finest example, it was the witty British prime minister and statesman Winston Churchill who said, “Democracy is the worst form of government, except for all the others.” The underlying wisdom of Churchill’s dictum is perhaps that while we must have legitimate authority to organize society, there really isn’t a perfect system of human government.

We know this instinctively because as much as we love our country, how many times have we been disappointed by a government which enacts laws that are contrary to our basic values, or leaders who espouse positions in opposition to the fundamental principles we believe in so strongly? The political battles rage and more often than not, one side or the other is left disappointed.

As Christians we have the ability to see beyond the poor policy choices, immoral laws and personal scandals that have recently come to dominate the political life of our nation. This is because we understand that our democratic government is temporal – temporary and of this world. Like trying to find happiness in other things

by Peyton Low, executive editor

of this world, we know that if we look to individual leaders or government as a whole to solve our problems, we will not find lasting satisfaction, because the world cannot give us true happiness.

While it may be foreign to our American sensibilities, the reality is that we do live in a monarchy, an absolute and eternal Kingdom of God where the Lord Jesus reigns over the entire universe. We celebrate this fact each November in the Solemnity of Christ the King. In this Kingdom, the divine law is the perfect law of the land.

Truth, peace and justice are the order followed by all. In this Kingdom, we are called to be devoted subjects in service to the Divine King. It is only in this Kingdom that we will find true happiness.

The Church, ruled on earth by the Vicar of Christ and the Successor to St. Peter, is the perfect society that models this Kingdom of God. Recognizing that our true ruler is Christ the King does not mean that we are to disengage from the temporal political process – just the opposite! We are to support and advocate for the passing of laws which flow from the eternal law and promote the common good. We must work to elect leaders who support the sanctity of the human person in order to build up the Kingdom of God in our cities, states and national government.

As our election draws near, may we do our part by making choices that build up the Kingdom of God and extend the reign of Christ.q

Jesus, King of the World Czestochowa, Poland

A Day of Prayer on November 6 I ask all Catholics and all people of the Christian Faith to faithfully attend worship on Sunday, November 6, and to pray fervently for our nation as the election approaches.

“First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity.”

- 1 Timothy 2: 1-2

Bishop Joseph Strickland

48

Saturday, November 5, 2016 6090 Graemont Blvd Tyler TX 75703 6:30 to 8:30 p.m.

More dates and locations announced soon.

In Memory of Louis Owen

For more information on this event or services provided by Catholic Charities, please call 903-258-9492 or email info@cctyler.org.

Benefitting hunger relief and other charitable works throughout the Diocese of Tyler

The 6th Annual

Red Mass

Invoking the wisdom of the Holy Spirit on those of all faiths as they practice law and serve our community in government Monday, October 3, 2016 Cathedral of the Immaculate Conception Tyler, Texas Bishop Joseph E. Strickland Celebrant Members of the public, legal professionals and political leaders welcome.

cctyler.org

CATHOLIC EAST TEXAS 1015 ESE Loop 323 Tyler, Texas 75701-9663

October 10 6:30 p.m.

KE Bushman Event Center Bullard, Texas

Join Bishop Strickland and featured speaker Nicholas T. Nikas for an evening dedicated to the dignity of all human life.

50

Tickets & Info: easttexaslifebanquet.com