COREnotes Issue 19

CORE notes

Q U A R T E R L Y

J O U R N A L

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T H E

O F F I C E

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C A T E C H E S I S

In Memoriam Balancing Finances and Catechetical Ministry Why the Resurrection?

Book Review Saints and Eucharistic Devotion

ACRE Assessments • Calendar • Graduate Studies Religion Standards • Webinar S U N D AY O F D I V I N E M E R C Y

ISSUE 19 - APRIL 2015

Mission We believe that through our ministry we continue the mission of Jesus Christ by enabling the people of the Diocese of Springfield in Illinois to develop the gifts given them by the Spirit. In carrying out this mission, we strive to provide resources, service and leadership to all who are part of the educational mission of the Church: religious education, early childhood, elementary and secondary schools, and adult education.

We do this in the spirit of Jesus Christ.

Staff Jonathan F. Sullivan Director of Catechetical Services jsullivan@dio.org Chris Malmevik Associate Director for Catechesis cmalmevik@dio.org Cynthia Callan Executive Secretary for Catechesis Secretary for Youth and Young Adult Ministries ccallan@dio.org Jean Johnson Superintendent of Catholic Schools jjohnson@dio.org

As we celebrate the resurrection of Jesus Christ in this Easter season, it is a good time to reflect on the meaning of the Paschal Mystery in our lives and for our ministry. The Church proclaims that In the sacraments of Christian initiation we are freed from the power of darkness and joined to Christ’s death, burial, and resurrection. We receive the Spirit of filial adoption and are part of the entire people of God in the celebration of the memorial of the Lord’s death and resurrection. (Christian Initiation, General Introduction, no. 1) As catechists this is not only true of us personally, but it is also the basis of how we form those in our charge. All catechesis finds its root, its hope, its end in the Paschal Mystery, because it is through that mystery that God’s promises to his people are completed: If, then, we have died with Christ, we believe that we shall also live with him. We know that Christ, raised from the dead, dies no more; death no longer has power over him. As to his death, he died to sin once and for all; as to his life, he lives for God. Consequently, you too must think of yourselves as [being] dead to sin and living for God in Christ Jesus. (Romans 6:8-11) In the RCIA, Catholic schools, PSR programs, and adult faith formation sessions, the Paschal Mystery should have pride of place and be a constant touchstone for our teaching and formation. As catechists it is our privilege to lead people to a relationship with Jesus Christ. This relationship finds its culmination in Baptism, Confirmation, and Holy Eucharist, because these sacraments unite us in an unchangeable way with the life of Christ.

My prayer for you in this blessed season is that your life and ministry will be increasingly touched by a radical encounter with Christ and his Pascal Mystery. Have a happy and blessed Easter!

Lori Casson Secretary for School Personnel lcasson@dio.org Kyle Holtgrave Associate Director of Youth and Young Adult Ministries kholtgrave@dio.org

Eugene Kazimierowski was the artist who painted the first Image of Divine Mercy which currently hangs in the Shrine of Divine Mercy in Vilnius, Lithuania. (from www.divinemercy.org).

For additional reading about St. Faustina Kowalska and the Divine Mercy visit EWTN: https://www.ewtn.com/Devotionals/mercy/stfaust.htm The Image of Divine Mercy Divine Mercy Sunday: April 12, 2015

Three Things I Learned from Russell Petersonby Jonathan F. Sullivan

R

ussell Peterson, former director of catechesis for the Diocese of Belleville, died on March 20 after a sudden and brief illness.

Russell was a man of great faith, warm hospitality, and incisive humor. He was also one of the first diocesan catechetical leaders I met after joining the curia staff at the Diocese of Springfield in Illinois. Russell was a regular fixture at meetings of the diocesan catechetical directors of the Province of Chicago. His insight and friendship were always appreciated by those of us who worked in other Illinois dioceses.

Over the years that I knew him, Russell mentored me in catechetical leadership and helped introduce me to other leaders in catechesis across the country. He also imparted a number of lessons — both explicitly and implicitly — that have helped to shape my own approach to catechesis: 1. Focus on Jesus and the rest will follow. If there is one quote that I will always remember from Russell, it is this: “I don’t generally trust anyone who talks about the Church more than they talk about Jesus.” Russell’s point was not to downplay the importance of the Body of Christ — rather, it was that our focus should be on Jesus and helping others to deepen their relationship with him. Russell had little patience for ecclesiastical gossip (in that he was a big fan of Pope Francis’!), a habit I admit to indulging in from time to time. Russell always challenged me to keep my focus on Jesus Christ in my life and in my ministry.

2. Catechists make room for all of God’s people. Russell had very definite opinions about faith, spirituality, and the state of the Church. Yet I was always amazed at his ability to reach out to all the members of the Church and make sure they were included in his ministry, whether he agreed with them or not. Because he loved people Russell found it easy to move among various “types” of Catholics, which made him a very effective catechetical leader.

3. Sometimes ministry requires savvy politics. At the 2009 NCCL conference Russell was part of a slate elected as board officers. After the election I made the observation that, at all the evening functions I attended during the conference, at least one member of that slate was also there greeting and talking with people. Russell, with a twinkle in his eye, replied “Funny how that worked out, isn’t it?”

Russell was not above cajoling and compromising, recognizing that “the art of the possible” is also a necessary part of collaborative ministry in a fallen world.

I am deeply saddened that I will no longer be able to look for my friend at regional and national catechetical gatherings, and I pray that one day I will get to sit across the table from him and enjoy his presence at the heavenly banquet.

Eternal rest grant unto Russell, O Lord, and let perpetual light shine upon him.

May his soul and all the souls of the faithful departed, through the mercy of God, rest in peace.

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Balancing Finances Catechetical Ministry

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Optimally and Justly Structuring Religious Education Tuition

F

Tom Quinlan Director, Religious Education Office inding the right structural approach for tuition and fees is an important aspect of any parish program, a necessary consideration for the fiscal health of the program and the parish. There are a number of values that should be factored into the structure that is created.

Since every parish is different and operates in a unique context, setting specific tuition policy broadly is very difficult. I offer practical suggestions here, in hopes they might be helpful and spark additional thought from parish catechetical leaders like you.

Many parishes minister under financial strain. Many finance councils are looking to parish catechetical ministry to increase revenue, cut costs, or hold costs steady…in general to become more self-sufficient. In some cases this may be possible and even appropriate.

However, it is vital that those calling for a reduction in parish subsidy understand that catechetical ministry is not an option or a luxury. In fact, Canon Law declares that Catholic faith formation is a right of the faithful and an obligation on the part of every parish to provide.

While some parishes may have legitimate concern that its faith formation ministries should generate more rev-

enue on their own behalf, a very substantial level of parish support is both necessary and proper. It is especially critical today that parishes accept and fulfill their responsibility to provide catechetical ministries to all their people…including and especially, for the adults of the parish. I am gratified that, increasingly, our parishes are gaining this recognition that evangelization and catechesis are key components to stemming the decline in the numbers of active and practicing Catholics, and in strengthening the parish community.

From my experience in two dioceses, I am inclined to think that many parishes could generate more revenue and in a more just manner. My primary suggestion is to create a two-tiered tuition structure, whereby those families who are active stewards of the parish are rewarded with a discount off of the base price. In such a system, the base tuition would likely go up, perhaps more than modestly. (Any parishes doing so would need to consider a wide set of variables in determining an appropriate base tuition adjustment.)

A criterion or a set of criteria would be established by the parish to allow for the delineation of families that would qualify for the “discount” from those that would not. As a parish Director of Religious Education, I found that the best wording to use was participating and non-participating to describe the difference

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between those who qualified for the discount and those who did not. This wording seemed the most clear and the least off-putting to parishioners in the parish I served.

In the example of the religious education program I led in the 1990s, parishioners qualifying for the reduced tuition rate paid roughly half of the normal, undiscounted rate, which was paid by non-qualifying parishioners, as well as those with (and wishing) no parish affiliation. The bottom line was that a greater burden was placed on families not active and supportive of the parish, resulting in an overall revenue increase. The cost to active, participating families was marginally reduced. This seemed more just for everyone. (This also strengthened my ability as DRE to offer assistance to those with legitimate financial need, so that no family was ever turned away because of an inability to pay…partially or at all.)

A critically important ministerial point must be included here. A two-tiered tuition structure such as this should be implemented only with the underpinning of a strong evangelizing/re-evangelizing spirit among parish leaders and a commitment to an intentional plan of outreach and invitation to all parishioner-families for whom the favorable tuition rate does not apply. I cannot stress this enough!

Every opportunity for communication, by letter, phone and in person, should be conducted with a generous pastoral tone. Parish leaders must take great pains to seize the opportunities created in such a tuition structure to gently explain both the rationale for the tuition structure and the broader context of active home and parish faith life which are necessary to the fostering of effective faith development in minors. I call these “re-evangelizing conversations.”

While this can be time- and energy-consuming for the parish catechetical leader, these interactions with parents can truly be fruitful moments of grace. As a DRE, I learned how important these opportunities were and gave increasing emphasis to the inviting of families into greater relationship with the parish. There was nothing more important I could be doing than discussing the active practice of Catholic faith with non-participating parents.

One might think these conversations were strained. To the contrary, in almost all cases; parents were receptive to discussing the dynamics of their family’s faith practice, so long as I approached them in a gentle way and from a positive perspective.

Many parents would make a commitment to begin to live up to the criteria established for receiving the lower tuition. I would grant the discount with enthusiasm but also with a word of accountability. If they failed to meet or surpass the criteria (in our case, the admittedly modest threshold…and imperfect gauge… of 26 parish envelopes per year) then the higher non-participating rate would apply and they would be billed for the additional amount.

The two-tiered system worked well insofar as it strengthened the revenue generation of the program (and it allowed me better assist families with legitimate financial need). But much more April 2015 | 5

importantly, the system gave me, as DRE, many chances to try to re-evangelize our many, less church-going parents. The tuition structure highlighted the importance of active faith practice and caused a great many families to endeavor to become more active. Indeed, a fair number did!

Now, a very important point must be made about the criteria a parish may wish to use to establish participating parishioner status: Parishes may never name an amount of money contributed as a minimum threshold for gaining a participating status and, thus, a favorable rate for tuition. (To do so would violate IRS rules for tax-exempt institutions.) In other words, while I was able to set a minimum envelope usage as a criterion for families in the religious education program I directed, I could make no specific requirement as to the amount contributed. (I did often discuss with parents the importance of financial stewardship and the ways money is used to support the pastoral life of the parish.)

I want to also express my support for the concept of the “multiple-child” discount, which many of our parishes have in place. It is a way of affirming and assisting families with two or more children by offering reduced rates of tuition after the first child. Again, this can only be done with full consideration given to the broader financial landscape of the catechetical program and the parish.

I hope my thoughts on the often touchy subject of “tuition” may be of some help, especially if you are in need of exploring new ways to provide financially for your program. What I have shared is meant mostly to help your parish begin to tackle the issue, not provide ready-made answers.

Beyond the particular matter of tuition and income generation, my greatest hope is that your parish will provide, pro-actively, the resources for excellent and effective adult faith formation and evangelization ministries. In so doing, more and more adults (parents and others) may experience conversion in their faith lives One further suggestion for increased revenue genera- and resume or begin a close relationship to Christ and tion in a way that retains justice is to have multiple the Church, and thus respond to the call to be generous registration deadlines from late spring through to early stewards of the parish. fall. After each deadline, an additional $10 or so could be added to the tuition. In the system that I oversaw, Quality adult outreach and faith formation that foster there were two deadlines, after which a slight increase conversion is, in the end, the only real and sustainable occurred. Not only did this bring in a bit more mon- way to resolve the financial squeeze so many parishes ey, but it encouraged parents to register earlier, which struggle with today. Put bluntly, one could say “Evanhelped on the administrative end of the program. It was gelize or die!” All other solutions, including what I’ve a win-win. (Families new to the parish were charged addressed here, are mere short-term “tinkerings.” the pre-deadline amount.)

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Why

the

Resurrection?

Rev. James V. Schall, SJ

Each year, the feast of Easter celebrates an event that most people, if they thought about its meaning, would like to accept as true but which seems impossible. This event is the Resurrection of Jesus Christ, who was crucified, after a dramatic trial involving the Roman governor, one Pontius Pilate, and several Jewish leaders—Annas, Caiphas, among others.

How does one come to terms with this account? Does it make any sense whatsoever? Why does anyone need to bother with it? Basically, the only reason we might need to concern ourselves with it is that it is true.

One way to deal with this event, whatever happened, is to deny that it ever occurred. In that case, one could say that it is a piece of fiction or wish-fulfillment, like other tales that are handed down. The trouble with this view is that considerable evidence exists that attests to the actuality of this event. Scholars and philosophers over the centuries have explained these events in various ingenuous ways in order to avoid having to admit that something of monumental, worldhistoric importance did happen in Jerusalem when Tiberius was the Roman Emperor. Even in the Gospels themselves, we find efforts to maintain that Christ’s body was stolen, not resurrected. Others claim that He never died. He managed to slip away somehow, never to be heard of again.

It is a first principle of classical Christianity that, if anything in this account that has been handed down to us is irrational, unhistorical, or impossible, it must be rejected, even by the firmest of believes. If Christ was not who He said that He was, we have absolutely no reason to listen to or believe in Him. In this sense, the biggest skeptics about the truth of the Resurrection are, or ought to be, Christians themselves.

This approach means that not only do the facts of time and place have to be coherent, but the understanding of what is going on has to be logical and explainable. It has been the considered judgment of philosophical Christians, reflecting on the evidence, that no effort of archeology, critical analysis, historiography, or science to dislodge the facts and thus the truth of this event’s reality has been successful. They remain open to consider any new hypothesis or evidence to the contrary.

In fact, these endeavors to prove that the Resurrection is a non-event have proved to be a primary, though indirect, basis to establish the truth of the event. Throughout history, each “proof” that this event did not happen has served, on examination, to suggest that it did, when the reasons given for its falsity are examined and found wanting or dubious.

Such examination, in fact, has been a major impetus to the increase in philosophic acumen within philosophy itself.

But we have two sides of this consideration. One side has to do with the history of the events surrounding the death and Resurrection of Christ. When and where did it happen?

Why was there an issue? Why did the actors do what they did? Does it fit in with the time in which it was supposed to have happened? When it comes down to it, we know of the Resurrection of Christ through the testimony of certain of His disciples, through the action and words of His enemies or pagan historians. We have no photographic or local media coverage, of course. But the reports of those who did witness the event have been faithfully handed down to us.

We have no reason to maintain that these witnesses were liars or deceivers. They simply recorded what they saw and heard. Most of them died for what they saw and heard.

A second side of this consideration of the Resurrection is not so much the record of the event and how we know it, but “Whether it makes sense?” This second issue arises out of the original testimony, but it has its own logic and life.

Hearing all the observations and explanations of the witnesses and the credibility of those observers to be consistent over the centuries, we still recognize that anyone could still say that it just does not cohere. It is not possible to hold its truth.

Thus, we have to ask: “Why the Resurrection?” In this sense, we do not want to rehearse the history or facts as they were known but whether this Resurrection fits into any order whereby its intelligibility is not just a contradiction that we “must” believe because it is “irrational”—Credo quia absurdam. If it is “irrational” or “absurd”, as I said before, we cannot believe it. We need to know then: “Why does it make any sense so that its explication is not inwardly incoherent?”

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How does one go about dealing with this latter question?

We are guided in this, no doubt, by what Christ said of Himself, what Paul and the other writers said of Him, as well as by the reflections on this same topic by thinkers over the centuries. We are not the first ones to ponder these issues.

Indeed, they are intended to be reconsidered, reflected on by each member of each new generation of mankind.

Obviously, the first question we must ask ourselves is this: “Who was resurrected from the dead?”

We have obscure instances of “near-death” experiences and recovery from death for a short period of time. Even in the New Testament, we have the account of the raising of Lazarus and of the son of the Widow of Naima. But these men subsequently died. The point of Christ’s Resurrection was that He did not die again. Why not? Because of who He was: Christ was a man, but He was the Word made flesh.

He belonged to the Godhead. “I and the Father are one.”

The Resurrection was part of a divine plan whereby death would be overcome. God did not arrange for human death from the beginning. What He intended from the beginning was for each particular human person to receive the gift of eternal life. It is in this background that we must think of the Resurrection.

The rational creature known as “man” was intended to remain what he was, namely a man, a peculiar kind of animal.

He was not to become a god or an angel. Moreover, God did not first create the cosmos and subsequently create man within it. He first intended to create man, to associate him within His inner Trinitarian life. The cosmos was the locus in which the central drama of man’s choice about what he would be was to be carried out. The cosmos is for man, not man for the cosmos. Man was intended, from the beginning, to live a life that was beyond his own given nature.

In this sense, he was invited to choose God, not have God “forced” on him. God could not cause him to choose Him without man’s own choice. The whole drama of man’s Fall in which he chose not to accept God’s initial invitation not to die continues with the Incarnation.

Christ was a man, but He was the Word made flesh. He belonged to the Godhead.

“I and the Father are one.”

do so. No one can be our friend unless we choose to let them be our friend. God is bound by the same restriction.

If eternal life were to be filled with robots who are there whether they like it or not, it is not the real inner, Trinitarian life of God. Such a world is not even worth existing.

The penalty for man’s disobedience was death. But death could be overcome by God who is life. The path to this overcoming of death was by the Cross, not by some glorious, triumphal appearance in the world. Death comes to every man. Yet, man is not complete if he is not body and soul. Thus, even a doctrine of the immortality of the soul, a valid position, does not provide a complete answer to the question of human destiny. Man is a whole, body and soul, both in his sins and in his virtues. His life must be judged as to how it was lived. The resurrection of the body is due eventually to every man, whether he dies in sin or in glory.

The reason for this is that man is neither properly awarded nor properly punished unless he is finally a whole. The Resurrection of Christ is the first step in humanity’s coming back to what each person was intended to be.

The Resurrection of Christ is both an announcement of what we are intended to be, but also an invitation to accept this final status of eternal life. There is no salvation without freedom. There is no freedom without the possibility of rejecting God’s plan for us.

Why the Resurrection? It lets us understand that God’s plan has been worked out. Because of it, we have an explanation of why we exist and what we can be, if we choose. And we must choose. In this sense, our choices about what we are and how we live decide what we shall be. The Resurrection explains the truth of our particular being, why we exist, why we are the beings in the universe who not only are what they are, but who choose what they shall be as essential to what they are.

Rev. James V. Schall SJ taught political science at Georgetown University (in Washington DC) for many years. He is the author of numerous books.

This article by Rev. James V. Schall, SJ, was originally published on MercatorNet.com under a Creative Commons Licence. If you enjoyed this article, visit MercatorNet.com for more. www.mercatornet.com/articles/view/why-the-resurrection

God the Son became incarnate in the world in order that man could repair the damage that was caused by his rejection of God’s original plan. God is under certain restrictions.

In a sense, it is the problem of all friendship. That is, we cannot be anyone’s friend, even God’s, if we do not choose to

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Sherry Weddell’s 2012 Forming Intentional Disciples: The Path to Knowing and Following Jesus sent shock waves across the Catholic catechetical and evangelizing communities. At the time I wrote that the book Jonathan F. Sullivan

BOOK REVIEW

Becoming a Parish of Intentional Disciples

has appeared at precisely the moment it is needed in the life of the Church… and I believe every bishop, pastor, evangelist, and catechetical leader should have a copy and study it carefully. I know I will be.

Since then I have read the book several times, led a discussion of the book in our curia offices, given away hundreds of copies through the Office for Catechesis, and incorporated Sherry’s reflections into my work and presentations.

So it is without hyperbole that I say I have greatly anticipated the release of Becoming a Parish of Intentional Disciples.

In this new book Weddell takes on editorial duties, collecting reflections from representatives of parishes who have set out to become centers of discipleship. It is a slimmer book than its predecessor — almost half as long — but relentlessly focused in its translation of Weddell’s first book for parish life.

There aren’t a lot of new theological insights in Becoming a Parish of Intentional Disciples. Instead each chapter offers stories and reflections on the real lived experience of “in the trenches” disciples who are committed to sharing the Gospel and helping others encounter Jesus in their lives and churches.

Weddell herself contributes a chapter based on her popular keynote talk recounting the lives of an extraordinary group of saints in the late 16th and early 17th centuries who transformed the lukewarm, corrupt Christian community in France into a vibrant, faith-filled Church. Keith Strohm writes about the importance of prayer in energizing the work of intentional discipleship, while Fr. Michael Fones, OP, offers an excellent reflection on the role and dignity of the laity in the mission of the Church.

Bobby Vidal connects intentional discipleship to the work of the New Evangelization by demonstrating the importance of embracing new methods, ardor, and expression — especially as they are expressed through the charisms present in a parish. Katherine Coolidge and Fr. Chas Canoy both offer reflections on how their parishes built up a community of disciples, and Jim Beckman dispels myths about youth ministry that stand in the way of forming teens as disciples of Jesus Christ.

Becoming a Parish of Intentional Disciples is an excellent companion piece to Forming Intentional Disciples and is a must-read for anyone looking for inspiration and real-life examples of disciple-making. As before, I recommend it to all bishops, pastors, evangelists, catechetical leaders, and anyone interested in the formation of disciples in the Church.

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The Saints and Eucharistic Devotion

by Norbertine Fr. Alfred McBride Someone once said to St. Teresa of Someone once said to St. Teresa Avila, “If only I had lived at the time of of Avila, “If only I had lived at the time Jesus . . . If only I had seen Jesus . . . of If Jesus . . .

If only I had seen Jesus . . .

If only I had talked with Jesus.” Teresa only I had talked with Teresa responded, “But do we Jesus.” not have in the responded, “But do we the Eucharist the living, truenot andhave real in Jesus Eucharist the living, true and real Jesus present before us. Why look for more?”

(Rebecca Jordan, Quotes present before us.“Inspiring Why lookSaint for more?” on the Eucharist,” April 30, 2010, (Rebecca Jordan, “Inspiring Saint www.starofthesea.net/index.php/ourparish/ Quotes on the Eucharist,” April 30, 2010, blog/203-inspiring-saint-quoteson-thewww.starofthesea.net/index.php/oureucharist [accessed July 14, 2010]). parish/blog/203inspiring-saint-quotes-

on-the-eucharist [accessed July 14, St. Thomas Aquinas tells us,"O 2010]). precious and wonderful banquet that St. Thomas Aquinas tells us,"O brings us salvation and contains all precious and wonderful banquet that sweetness! Could anything be of more brings us salvation and the contains instrinsic value? Under old lawall it sweetness!

Could anything be ofthat more was the flesh of calves and goats instrinsic value?

Under the old law itthe was offered, but here Christ himself, was the flesh of calves and goats true God, is set before us as food."that was offered, but here Christ himself, the (Feast of Corpus Christi.

Cited in Liturgy true God, isVol setIII, before us as food." of Hours, p. 610) (Feast of Corpus Christi. Cited in Liturgy TheseVol saints, among of Hours, III, p.

610)many others, were devoted to the Mass many and also to These saints, among others, devotions associated with the were devoted to the Mass andEucharist. also to Devotions to the Eucharist are devotions associated with the Eucharist. invitationsto tothe prayer and contemplation.

Devotions Eucharist are On Holy Thursday, after Jesus had invitations to prayer and contemplation. transformed bread and wine into his On Holy Thursday, after Jesus had Body and Blood and given the Apostles transformed bread and wine into his their First Communion, he proceeded to Body and Blood and given the Apostles invite them to prayerful union with him. their First Communion, hethe proceeded As they looked at him and chalice into invite them to prayerful union him. front of him, they heard him say,with “I am As looked at the himbranches. and the Whoever chalice in thethey vine, you are front of him, they heard him say, “I am remains in me and I in him will bear the vine, youbecause are thewithout branches.

Whoever much fruit, me you can do nothing” (Jn 15:5). They had received the Sacrament, but they had to live in faith-filled union with Christ so

they could serve others. Prayer would

remains in do methis. and I in him will bear help them much fruit, because without me you can do nothing” (Jn devotions 15:5). They had Eucharistic such as received the Sacrament, but adoration, holy hours, visits tothey the had to live in faith-filled union with Christ so Blessed Sacrament, and Eucharistic they could serve others.

Prayer Congresses are all forms of prayerwould that increase help themour dointerior this. union with Christ.

They help us gain more benefits from Eucharistic devotions such as the Mass and deepen our desire to serve adoration, holy hours, visits to the others. Placing yourself the Blessed Sacrament, andbefore Eucharistic tabernacle is a commitment to be a that Congresses are all forms of prayer sturdier branch on the vine, a healthier increase our interior union with Christ. member Christ’s Body,benefits a heart open They helpofus gain more from to the unseen power of prayer. Michael the Mass and deepen our desire to serve McDevitt writes, “The power of prayer others. Placing yourself before the is not about your power, but the power tabernacle is a commitment to himself be a you have allowed inside. Christ sturdier branch on the vine, a healthier is the unseen power. You are infused member of Christ’s Body,anything a heartyou open with a power far beyond tocan theimagine. unseenSt. power of prayer.

Michael Paul urges us to live by McDevitt “The of prayer this faith:writes, ‘We look notpower to the things isthat notare about power, but the seen,your but to the things thatpower are you havefor allowed inside. himself unseen; the things that Christ are seen are but power. the things that areinfused unseen istransient, the unseen You are are eternal” Cor 4:18)” anything (Michael you with a power(2far beyond McDevitt, The Power can imagine.

St.Unseen Paul urges usoftoPrayer live by [Huntington, IN: Our Sunday Visitor, this faith: ‘We look not to the things 2008], that are24). seen, but to the things that are unseen; for the things that are seen are Prayerful participation in the Mass transient, but the things that are unseen needs the support of eucharistic are eternal” (2 Cor 4:18)” (Michael devotional prayer to keep alive the 2 McDevitt, The Unseen Power of Prayer continuing relationship with Christ. The [Huntington, Sunday Visitor, branches needIN: theOur vine.

Devotional, 2008], 24). meditative prayer is one way to do this.

Prayerful participation in the Mass Blessed Mother Teresa of Calcutta put it needs the support of eucharistic this way: “You are called to do more devotional to keep than say, ‘Iprayer love you, Jesus.’alive You the are called to be your brother’s and sister’s keepers.” The motivation and power to do this comes from prayer, often done

April 2015 | 11

before the Blessed Sacrament as Blessed Mother Teresa did every day.

She said, “The fruit of silence is prayer.

The fruit of prayer is faith. The fruit of faith is love. The fruit of love is service” (McDevitt, 137).

Archbishop Fulton J. Sheen believed that his daily hour of prayer before the Blessed Sacrament was essential for his ministry as a priest. “The Holy Hour became like an oxygen tank to revive the breath of the Holy Spirit” (Treasure in Clay [New York: Doubleday, 1980], 202). Sheen constantly promoted meditative prayer before the Blessed Sacrament. “We become like that which we gaze upon. Looking into a sunset, the face takes on a golden glow. Looking at our Eucharistic Lord for an hour transforms the heart in a mysterious way” (Sheen, 198).

The Eucharistic procession that accompanies the feast of Corpus Christi is a devotion that stirs the hearts of many to feel Christ’s loving presence more vividly. The pageantry that brings the Eucharist into city streets communicates the warmth and intimacy of this mystery. In 1264, Pope Urban IV extended the feast of Corpus Christi from Liege, Belgium, to the whole Church and commissioned Thomas Aquinas to compose a liturgy for it. The pope hoped the feast would improve the faith of the people in Christ’s real presence in the Eucharist and counteract the heresy that denied it.

The hymns and prayers and sermons Thomas provided were strong catechetical tools that turned the tide in favor of a comprehensive faith in the Eucharist.

Whoever eats my flesh and drinks my blood remains in me and I in him” (Jn 6:51, 56). His listeners protested, “This saying is hard; who can accept it?” (Jn 6:60). Jesus did not back off. He challenged the apostles to believe him.

Peter spoke for them. “To whom shall we go? You have the words of eternal life” (Jn 6:68). In the holy meal of the Last Supper, Jesus fulfilled his promise by changing bread and wine into his Body and Blood. In the Mass and Eucharistic devotions, we have this treasure of grace and prayer that is the summit and source of the Christian life.

In the sixteenth century, the denial of the Real Presence occurred again, along with a repudiation of the Mass as making present the redemptive sacrifice of Jesus. The Church’s response through the Council of Trent strongly reaffirmed these Eucharistic truths and sponsored the revival of Eucharistic devotions initiated in the Middle Ages.

Perhaps the greatest eucharistic artwork from this period is Peter Paul Rubens’s oil painting entitled The Defenders of the Eucharist, created in 1625. Rubens reached back to the golden age of the Church Fathers as well 3 as to outstanding saints of the Middle Ages and assembled seven of them in one scene, united in the one faith of the Church witnessing their unity through the centuries of faith in the eucharistic presence of Christ.

All these testimonies emphasize the Church’s faith in the doctrine of the real presence of Christ’s Body, Blood, soul, and divinity in the Eucharist. It was Jesus himself who defended this gift and mystery when he foretold it in his Bread of Life Discourse: “I am the living bread that came down from heaven. . . .

Today that painting is on display in the Ringling Museum of Art in Sarasota, Florida. Beginning on the right side of the canvass, Rubens pictures St. Jerome, dressed as a cardinal receiving Communion. Next to him stands St. Norbert, clothed in his white habit and carrying the Eucharist beneath his robes. St. Thomas Aquinas stands in the center holding a book and extending his other hand to heaven, a gesture proclaiming his defense of the Eucharist.

Beside him is St. Clare of Assisi, holding

12 | CORE notes

a monstrance that displays the sacred eucharistic host. To her left is St. Gregory the Great, the pope who wrote so many works contained in the Mass.

Then comes St. Ambrose, who wrote about the Real Presence of Christ in the Eucharist. Rubens finishes his gathering of defenders of the Eucharist with St. Augustine, who included his reflections on this sacrament in his famous treatise on the Holy Trinity.

Blood. In receiving Communion, we too undergo a gradual transformation into Christ and are called to spread his love given to us throughout the world.

I conclude with a few practices for parents and catechists to foster eucharistic devotions.

1. Regularly attend weekend Mass with the family. Come for prayer before and after Mass.

2. Adore the raised Body and Blood of Christ at Mass with the silent phrase, “My Lord and my God.” 3. Participate in eucharistic adoration where possible.

4. Genuflect with reverence before the Blessed Sacrament.

5. Make visits to the Blessed Sacrament altar individually and with whole family.

6. Engage family in regular Scripture study and catechesis on the Eucharist.

7. Read lives of eucharistic saints such as St. Katharine Drexel and St. John Neumann.

Rubens produced this painting during the Church’s CounterReformation efforts to defend and reclaim the authentic teachings about the Eucharist and the devotions that assisted believers to deepen their commitment to this mystery of faith (see the John and Mable Ringling Museum of Art, “Peter Paul Rubens and the Baroque,” Galleries 1-2, www.willemswebs.com/ringlingdocents/ pages/Galleries 1&2.pdf [accessed July 14, 2010]).

The seven saints represented in this painting summarize our belief in the Eucharist. It is a sacrifice, the sacrifice of Jesus made present in a sacramental way. It is a sacrament of the abiding presence of Christ in the transformed bread and wine become his Body and Blood. It is a sacramental meal begun on Holy Thursday and available to us in Holy Communion.

We taste in you our living bread and long to feast upon you still.4

This sacrament is available to members of the Catholic Church who are in the state of grace. It is a transforming sacrament. The term “transubstantiation” means that the Weofdrink youwine our isfountainhead, substance breadofand changed our thirsting souls to quench into the substance of Christ’s Body and and fill. (O

Jesus, Joy of Loving Hearts, Worship: A

We drink of you our fountainhead, our thirsting souls to quench and fill. (O Jesus, Joy of Loving Hearts, Worship: A Hymnal and Service Book for Roman Catholics (Chicago: GIA Publications, Inc., 1986), 605, second stanza)

Hymnal and Service Book for Roman Catholics (Chicago: GIA Publications, Inc., 1986), 605, second stanza)

Copyright © 2011, United States Conference of Catholic Bishops, Washington, D.C. All rights reserved.

Permission is hereby granted to duplicate this work without adaptation for non-commercial use.

Scripture texts used in this work are taken from the New American Bible, copyright © 1991, 1986, and 1970 by the Confraternity of Christian Doctrine, Washington, DC 20017 and are used by permission of the copyright owner. All rights reserved.

April 2015 | 13

g N I t s e v n I O FutUre R 14 | CORE notes

2015 Regionals This fall Heather Gossart of NCEA will speak to Catholic schools faculties on the STREAM (Science, Technology, Religion, Engineering, Arts, Math) initiative. The following link will give you up-to-date information. www.dio.org/catechesis/regionals.html

ACRE Professional Development Mickie Abatemarco, the associate executive director, Department of Religious Education, NCEA will facilitate an ACRE professional development workshop. These post assessment workshops are scheduled in three areas of our diocese for your convenience.

The workshops will be held Tuesday, April 28 at St. Peter, Quincy; Wednesday, April 29 at St. Agnes, Springfield; and Thursday, April 30 at St. Mary, Edwardsville.

You are asked to bring your post assessment reports to the workshop and Mickie will help you determine how best to use the results in improving your programs. This workshop is for administrators (principals, DREs/CREs) and catechists who administer the assessment in the parishes and schools of our diocese. For more information about ACRE, visit the NCEA website at: www.ncea.caltesting.org/

Catechists Days New this year, the Office for Catechesis will be holding two fall Catechists Days for parish catechists. Joe Paprocki will be our speaker; his topic will be “Disciples as Witnesses.�

Religion Curriculum Standards In April 2015 Bishop Thomas John Paprocki approved a new set of PreK-8th grade religion curriculum standards for the Diocese of Springfield in Illinois. These standards are designed to provide parish-based formation programs and Catholic schools a framework for what topics students should be catechized in year to year.

A copy of the standards is available at: www.dio.org/catechesis/religion-curriculumstandards.html Information on implementing the diocesan curriculum standards will be provided to schools and parishes over the coming year. Please feel free to contact the Office for Catechesis with any questions.

Webinar Catechist Formation Records Chris Malmevik, Associate Director for Catechesis, recently held a webinar on Catechist Formation Records. Principals and parish catechetical leaders are responsible for maintaining (or appointing a designate to maintain) catechist formation records for all teachers and catechists. This training webinar demonstrates how to record and maintain these records. The webinar and handouts can be accessed at: www.dio.org/catechesis/catechist-formation.html

The following link will give you up-to-date information.

http://www.dio.org/catechesis/catechists-days.html

April 2015 | 15

Online Graduate Study Opportunities in Ministry and Catechesis With the advent of new media technologies, studying for theology and ministry has gotten easier and easier. Here are three great programs available to lay ministers in our diocese who are looking for advanced study options.

Aquinas Institute of Theology St. Louis, Missouri; www.ai.edu

Aquinas Institute is a Dominican-sponsored graduate school of theology and ministry located in downtown St. Louis. Most classes may be taken on-campus or online. Students from the diocese of Springfield in Illinois receive a substantial tuition discount thanks to a partnering agreement with the school. In addition, scholarships are available from the Office for Catechesis.

Academic Programs • • •

•

Master of Arts (MA) Masters of Arts in Pastoral Studies (MAPS) Master of Arts in Pastoral Studies in the Catechesis of the Good Shepherd (MAPS) Master of Divinity (MDiv)

• • • • •

Graduate Certificate in Biblical Studies Graduate Certificate in Pastoral Care Graduate Certificate in Spiritual Direction Graduate Certificate in Thomistic Studies Doctor of Ministry in Preaching (DMin)

Quincy University

Quincy, Illinois; www.quincy.edu Quincy University recently announced the creation of a new online Master of Religious Education.

This 33-credit program involves 10 courses and a culminating experience to integrate classroom learning while tailoring the program to your specific ministerial situation.

Academic Program • Master of Religious Education (MRE)

Augustine Institute

Greenwood Village, Colorado; www.augustineinstitute.org The Augustine Institute offers online graduate courses in theology with an emphasis on preparing lay ministers for the new evangelization.

Academic Programs • Master of Arts in Theology (MA) • Graduate Certificate

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Mark Your Calendars - 2015 Dates Office for Catechesis

Jonathan Sullivan - jsullivan@dio.org Chris Malmevik - cmalmevik@dio.org Jean Johnson - jjohnson@dio.org

ACRE Professional Development Tuesday, April 28, St. Peter, Quincy Wednesday, April 29, St. Agnes, Springfield Thursday, April 30, St. Mary, Edwardsville See page 15 for more details Parish Catechetical Leaders’ Meeting (CORE - Community of Religious Educators) Thursday, May 7, Knights of Columbus, Chatham Confirmation of Catholic Adults Sunday, May 24, Cathedral of the Immaculate Conception, Springfield Regionals - 6 Dates, 6 Locations Wednesday, August 5 - St. Anthony, Effingham Thursday, August 6 - St. Ambrose, Godfrey Friday, August 7 - Little Flower, Springfield Wednesday, September 9 - Our Lady of Lourdes, Decatur Thursday, September 10 - St. Boniface, Edwardsville Friday, September 11 - St. Franicis, Quincy Catechists Days with Joe Paprocki Saturday, August 22, St. Ambrose, Godfrey Saturday, August 29, St. Joseph, Springfield

Office for Catechesis, Youth and Young Adult Ministry Kyle Holtgrave - kholtgrave@dio.org

World Youth Day 2016 July 25 - August 1, 2016, Krakow, Poland

Office for Worship and the Catechumenate Eliot Kapitan – ekapitan@dio.org

Wading Deeper Workshop for Catechumenate Ministers Friday & Saturday, July 24-25, Holy Family Parish, Litchfield

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Love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. Be merciful, just as [also] your Father is merciful.

Luke 6: 5-36 This work is distributed under a Creative Commons Attribution-Noncommercial-Share Alike 3.0 United States License.

notes April 2015 - Issue 19

CORE

Sunday of Divine Mercy

Office for Catechesis 1615 W. Washington • Springfield, IL 62702 - 4757 217.698.8500 ph • 217.698.8620 fax • dio.org/catechesis