Healing: Sacrament of the Sick Prayer
1 Corinthians 15:1-19. If Christ has not risen we are a pitiable people. Hymn
Jesus died upon the cross. Christ arose from the dead. And just as sure as the sun will rise, Jesus Chris4 my Lord and Savior, will come again. Theme Death and Resarrecdon The death experience is real. No person can avoid death. Death is the test of faith! The Christian: • Believes in a Creator and that life is meaningful • Believes that new life is clearly begun in baptism • Believes that our life's journey of faith and conversion reaches its fullness when we rise in Christ • Believes that the reign of God has begun, but is not yet complete
Scripture •
• 1 Corinthians 1:18-23—A crucified Christ. • Luke 23:44-49—Jesus hands over his spirit to the Father. • Luke 7:11-17—Widow's son
• John 6:31 • John 11:21 40 Questions to Has the death27 of a loved one been an experience of faith for me? — — Whoever Ponder What does it mean to saythe that death is a beginning? I am believes in resurrection Why do Christians sing songs of joy at death? me and the life. Reflections I will raise on the last day.
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Catechism paragraphs 1499-1532 The other sacrament of healing looks to the healing of our bodies. This sacrament is called Anointing of the Sick and is given especially for those who are seriously ill, elderly, or in danger of death. Serious illness is a very difficult yet special time in any person's life. Illness can lead to sorrow, anger, or despair. It can also lead to spiritual growth. Because serious illness is so difficult and can lead to despair, it is important that the Church reaches out to touch the sick. We pray often for the sick, and priests and eucharistic ministers visit them and bring the Eucharist.
sacrament of Penance and Reconciliation, Christ will also forgive sins through this sacrament. At times, Christ also restores physical health and strength and, if the person is dying, this anointing prepares him' or her to die peacefully. In the Letter of James, we read this description of the sacrament: Are any among you sick? They should call for the elders of the Church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. James 5:14-15
Anointing of the Sick unites the sick person to the sufferings of Jesus. Christ gives the person strength, peace, and courage to endure the sufferings of illness or old age. If the sick person is unable to receive the
Anointing of the Sick is celebrated when a priest places his hands on an ill person and asks God to bless, strengthen, and heal him or her. Using specially blessed oil, he anoints the person on the forehead and hands. Anointing of the Sick can be received more than once, each time a person falls seriously ill or, during a long illness, when the person gets worse. The anointing can be celebrated during Mass at a parish church, in the hospital, or in the sick person's home. When possible, the sick also receive the Eucharist. The Church wants to give those who are ill all the graces they need to help them heal in mind, body, and soul.
The Eucharist that someone receives just before he or she dies is called viaticum. This Latin word means "with you on your way." The dying person who receives viaticum has the Body and Blood of Christ just as he or she leaves on the final journey from life on earth to eternal life.
In the case of mortal sins, we are obliged to confess them to a priest and receive absolution in the sacrament of Penance and Reconciliation. In the case of venial sins (less serious sins), we are encouraged to confess them and receive absolution so that we can enjoy the graces of this sacrament: forgiveness, peace of heart, closer friendship with God and the Church. and grace to avoid more temptation and sin. You will hear this sacrament called by different names. Its full name in the Catechism is the sacrament of Penance and Reconciliation. Sometimes you will hear it called Penance. Others will call it Reconciliation. Either term is correct. An older term, Confession, refers to the action of telling one's sins to the priest. The full name tells us about the two movements of this sacrament. Penance refers to our sorrow for our sins and our need to make up for those sins in some way. The prayers or actions the priest assigns to us after we have confessed our sins are called our penance. These prayers or actions are meant to help us repair the harm our sins have done. Reconciliation refers to the result of this sacrament of healing. We are brought back into full friendship with God and the Church. There are three ways to celebrate Penance and Reconciliation. General absolution is used only in emergencies, when there is no time for a priest to hear the individual confessions of a group of people who all need absolution. The two forms you are used to using are individual Confession and the communal Penance service. In both forms, we tell our sins privately to a priest. The Penance service includes songs, readings, and community prayer.
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Anointing of the Sick unites the sick person to the sufferings of Jesus. Christ gives the person strength, peace, and courage to endure the sufferings of illness or old age. sacrament of Penance and Reconciliation, Christ will also forgive sins through this sacrament. At times, Christ also restores physical health and strength and, if the person is dying, this anointing prepares him or her to die peacefully. In the Letterof James, we read this description of the sacrament: Are any among you sick? They should call for the elders of the Church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven.lames 5:14-15 Anointing of the Sick is celebrated when a priest places his hands on an ill person and asks God to bless, strengthen, and heal him or her. Using specially blessed oil, he anoints the person on the forehead and hands. Anointing of the Sick can be received more than once, each time a person falls seriously ill or, during a long illness, when the person gets worse. The anointing can be celebrated during Mass at a parish church, in the hospital, or in the sick person's home. When possible, the sick also receive the Eucharist. The Church wants to give those who are ill all the graces they need to help them heal in mind, body, and soul.
HEALING WORDS from SCRIPTURE For your part, Lord, do not withhold your kindness from me! May your love and faithfulness constantly preserve me. Psalm 40:11 what you shall eat or what you shall drink, nor about your body, what you shall put on Which of you by being anxious can add one cubit to his span of life? Seek first God's kingdom and his righteousness and all these things shall be yours as well." from Matthew 6 God is our refuge and strength, a very present help in trouble. Psalm 46:1 Paul the Apostle said: "Rejoice in the Lord always; again I will say, Rejoice. Let all know your tolerance. The Lord is at hand. Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made to God. And the peace of God which passes all understanding will keep your hearts and your minds in Christ Jesus." Philippians 4:4-7
The Lord is my shepherd, I shall not want; He makes me lie down in green pastures. He leads me beside still waters; He restores my soul. Psalm 23:1-2 It is good to give thanks to the Lord, To sing praises to your name, 0 Most High, To declare your steadfast love in the morning, And your faithfulness by night.
Psalm 92:1-2
of the age!" Matthew 28:20
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We need to achieve reconciliation with those who harmusand whomwe harm.And we also need friends to whom we can turn to share our stodes-Yetas Christians we also have the opportunity in the Sacrament of Reconciliation to hear words of comfort and forgiveness from someone speaking for the Church in the name of Christ himself. Confession, Penance, Reconciliation Three terms are still commonly used. to refer to the SacramentofReconciliation..Confession was the popular term used before the recant revisions of the rite, and Record/Won seems to be replacing it as the usual name for the sacrament. The third term Penance in a way bridges the gap between the first two. helpful - It's to know the meaning of these words and to see whateach..emphasizes.
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I). The word confession. conjures up an image ofa courtroom scene.The defendantconfesses to wrongdoing and awaits the judgment and punishment of the court- This is probably too . harsh a description of Confession, but for many people the term does emphasize the individual person.the commandments and laws of the Church, and the priest acting as judge.
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• 2) Believe it or not, modern prisons were originally modeled after monasteries and were intended as places to do penance. This is the OA& of the word penitentiary. In the• eighteenth :centurYs• when our modern , prison system began. it was helteved that if people were taken out of their wicked environment. they would See the error of their ways and change their lives.
dearly understand our lives and desire to set them right. We then do certain' actions— pomances—thatsymbolize our.conversions.' Generally we do not experience forgiveness and acceptance without first desiring to change. It may seem contradictory, but 'genuine change seldom occurs unless, we accept who we are—including both our good and bad points. As a penitential rite, then, the sacrament offereus the opportunity,to celebrate bur conversion with a representative ofthe Church, the priest. •• 3) The word reconciliation emphasizes- the result of the conversion process... It means • "Witting back together." In this aspect, the sacrament reminds us of the Paschal mystery that lies at the heart of all the sacraxnents. We recognize sin for what it is—the death of our relationships with God and other people—and so we rededicate ourselves to lova and help others. Thus the word reconciliation e.Vicit-
ly takes into account the communal dimension of the sacrament. Referring to the sacrament as Hecondliation 'makes it ckiar that it was overifooe. •••
• refers to converSion, that is,"changing one's life; In Scripture. John the Baptist preached repentance. He urged people to change their lives in preparation for the coming- of the Messiah- So the word poyance suggests that apersonhasaconversionexperience.Responding to Gods offer of forgiveness, we more Reconciliation
• CELEBRATING SACRAMENTS by Joseph $toutaenberger, 1984 •
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Part Two Catholic WOrship •
Two Kinds of Sin No matter how hard we try, we often fail to live and love as Jesus did. We call this moral failure sin. Catholic tradition distinguishes two kinds of Sin: mortal and veniaL Mortal sin involves a total rejection ofjesus and our commitment to live and love as he did. This means that not only do we choose to perform a certain act, but in the process we also choose to become the kind of person that the act makes us to be. Thus the act involves our total being in away. total Catholic tradition holds that for sin to be mortal three conditions must be present: • n grave matter,. •• sufficient reflection, • 11iUconsentofthe wllL By grave matter, we mean that what we do is objectively grave. For example, We kill someone or we commit adultery.' By sufficient reflection, we mean that we are fully aware of the grave evil we are about to do. In spite of this, we choose to go ahead and do it anyway. • • By full consent of the will, we mean that welreely decide to act. We are not under any compulsion or pressure that destroys our free will. Having listed these three conditions, however, we must add that they are only a guide. Like all guides, they need to be understood properly, or they could be misleading.
"1 make all things newt'REMATION 21:5
For example, under ordinary drannstances, stealing a loafof bread and a jug of water would not be conaidered grave matter. g however, we stole these items from someone who needed them to survive until a rescue party came, they would become grave matter. In other words, the cbtumstances surrounding an action can changelts innral gravity. Consider another aciimpleLLInder Ordinary cumstanees, it would be a gra!k nutter to take another's life g w pa* another's life in' justifiable sdidefei tIn fact,. ft •vvould notbmoraliy.ngatalldnother Wards,•thi reasollifor:ii0qornipg an act can also stikeldiOnot be. affect its imoral gravity• : gravely wrong • This brings u4 1to . . the second type ;what is called venial sin, which is partial rejection of sin. Besides: of God. It is an acdori that falls Short of being a mortal • ..• For example, a person does something that does not involve grave matter (such as stealing a small article); or a person does something that involves grave matter, but does it without sufficient reflection or full consent (for example, commits adultery while deprived of full reason by alcohol). Venial sin, Itself, admits of varying degrees of seriousness. For example, telling a lie to embarrass someone does not involve grave matter, but ids still more reprehensible than simply speaking harshly to someone in a moment of frustradon.
Luke 15:11-32 . . • •• . PARABLE OF THE LOST (PRODIGAL) SON LOOKING INTO THE SCRIPTURE/20 Minutes. Read Luke 15:11-32 and discuss. ..
1. Why do you think the prodigal son decided • 3...When the prodigal son returned home, to leave home? : what was his father's attitude? . a. to grow up ' . • • : a. come on in but you're grounded b. to get away from his father's values • b. you have disgraced the family . c.• he wasn't appreciated at home c. where's the money . d. to try to make it on his own • • . • - d. I don't approve of what you've done, but ,e e. welcome home, son, 'I love you 2.: What was it that caused the prodigal son .. •• ' • - • . totocome to his senses? • :. • :. • • ' • • • 4. When the older brother (who' had been a. homesickness • good) heard music and dancing, what was his ge b. guilt for what he had done . ••. attitude? • • •••• . t' c. feeling sorry for himself.. ' .. a. it's unfair ad. feeling sorry for his father - b. don't expect me to forgive him • • e. hunger pangs :,!.• b . " c. no use being good wf. realization that he was stupid • d. he blew his inheritance and now he's g. he "hit bottom" : • • • - blowing mine ay •• . •A fro 5. Do you think that the father was wise to give his son his inheritance when he knew his son would m probably blow it? • • • 0Yes Op° 6.hilithe father had a pretty good idea where his son had gone, do you think he should have gone s after him? • °Yes 0 No • ol 7. Do you think it was wise for the father to "kill the fatted calf" and throw a party when his son de home? - • ales 0 No came • r 8.br Do you think the father split his inheritance a second time so that the prodigal son could have some spending money? Di hope so 0 I hope not ot he MY r OWN STORY/20 Minutes. Share some of your own story through this parable. '. . 1 •By temperament and experience, whom 3. When it comes to spiritual things, what is do you identify with in this story? your response to God's upartyl yo a. prodigal son a. denial: there's no party in this life ub. older brother b. party pooper: sorry, I'm too busy c. the father • c. party lover: I'm ready, let's party ar d. wallflower: I'm there, but I can't dance 2.eif you had to compare your spiritual journey stito the prodigal's journey, where are you 4. What's the lesson for you in this parable? now? a. you've got to let your children go, even lla. at home, but not too happy though you know they will probably blow it mb. in a far country c. coming to my senses b. God's love has no strings y d. on my way home, but not sure what I'll c. waiting for your children to come is so find painful e. I've just arrived/feeling great d. older brothers have trouble enjoying n f. enjoying the fattened calf and the party
the party e. love overcomes mistakes
bACRAMENT OF RECONCILIATION
TRADITION
"RENEWED" TRADITION
GET FORGIVENESS CELEBRATE FORGIVENESS
JUDUE . LnW, KM SI-11 NU 4- I MACE OF GOD -4COMPASS1 ONATE, rEficiruta LOVING
JUDUE. PASSIVE 1. -----BCONFESSOR LOVES DEFENDENT UNCONDITIONALLY ,
HELPS FORM VALUES
PENITENT ---)SELF-REFLECTOIL SEARCH TOGETHER RESPOND TO LOVING GOD
DARK BOX-ANONYMOUS &.INTERPERSONAL -ENVIRONMENT-MOVED TO DIFFERENT VIEW COMPLETE. NUMBERS 45----MATTER FACE UP TO SELF - WHAT NEEDS TO CHANGE
STRUCTURE, FORMULA FORMAT OPTIONS ARE MINE SCRIPTURE TRUST GOD
FORMAL. TEMPORAL PENANCE ---7>
GROWTH, PERSONAL ACTION 8 PRAYER
PUNISHMENT
GUILT. SHAME FEELINGS JOY. WARMTH. HEALING. HOPE
GRACE FRUIT OF SACRAMENT RECONCILIATION
FROM CONFESSION AND PENANCE TO RECONCILIATION (NAME)
FROM INDIVIDUAL SOLITARY. MORTAL, VENIAL SIN TO SOCIAL, ATTITUDES. LIFE STYLE (WHAT GOES AGAINST THE GOSPEL?) POWER OF GOD - HEALED FROM EMPHASIS ON SIN TO HOW CAN I RESPOND TO LOVE IN A GREATER WAY? FROM LITTLE PARTICIPATION TO ACTIVE CELEBRATION
SACRAMENT TAKES MORE -- I HAVE TO PREPARE DIFFERENTLY -ACTIVELY CELEBRATED WITH THE PRIEST -nNn rHANGF MY MEE
PSALM 51 (The most famous of the Penitential Psalms. The psalmist begs pardon for his sins, which he sincerely confesses; he prays to be restored to grace and purity; in return, he will make God's mercy known to others and will offer him the sacrifice of a contrite heart.] A 3 Have mercy on me, 0 God, in your goodness; In the greatness of your compassion wipe out my offense. 4 Thoroughly wash me from my guilt and of my sin cleanse me.
S For I acknowledge my offense, and my sin is before me always: 6 "Against you only have I sinned,* and done what is evil in your sight"— That you may be justified in your sentence, vindicated when you condemn. 7 Indeed, in guilt was I born,* , and in sin my mother conceived me;1 8 Behold, you are pleased with sincerity of heart, and in my inmost being you teach me wisdom. 9 Cleanse me of sin with hyssop,* that I may be purified; wash me, and I shall be whiter than snow. 10 Let me hear the sounds of joy and gladness; the bones you have crushed shall rejoice. 11 Turn away your face from my sins, and blot out all my guilt. 12 A clean heart create for me, 0 God, and a steadfast spirit renew within me. 13 Cast me not out from your presence, and your holy spirit take not from me. 14 Give me back the .loy of your salvation, and a willing spirit sustain in me. Iv • 15 I will teach transgressors your ways, and sinners shall return to you. 16 Free me from blood guilt,* 0 God, my saving God; then my tongue shall revel in your justice. and my mouth shall proclaim your praise. 18 For you are not pleased with sacrifices;* should I offer a holocaust, you would not accept it.k 19 My sacrifice, 0 God, is a contrite spirit; a heart contrite and humbled, 0 God, you will not spurn.
EXAMINATION OF CONSCIENCE (A period of time may be spent in making an examination of conscience and arousing true sorrow for sins. The priest, deacon, or another minister may help the faithful by brief statements or a kind of litany, taking into consideration their circumstances, age, etc. 1. Have I a genuine love for my neighbors? Or do I use people for my own ends, or do to them what I would not want done to myself? Have I given grave scandal by my words or actions? 2. In my family life, have I contributed to the well being and happiness of the rest of the family by patience and forgiveness? Have I been obedient to parents? Have I been careful to give a Christian upbringing to my children? Have I been faithful to my spouse in my heart and in my relations with others? 3. Do I share my possessions with the less fortunate or do I look down on them? 4. Does my life reflect the mission I received at baptism and in confirmation, by sharing in the apostolic and charitable works of the Church and in the life of my parish? 5. Am I concerned for the good and prosperity of the human community in which I live, or do I spend my life caring only for myself? 6. In my work or profession am I just and honest, serving society out of love for others. 7. Do I obey legitimate authority and give it due respect? If I am in a position of authority, do I use it for the good of others, or for my own advantage? 8. Have I been truthful and fair, or have I injured others by deceit, calumny, detraction, rash judgment, or violation of a secret? 9. Have I done violence to others? Am I estranged from others through quarrels, hatred, insults or anger? 10.11ave I stolen the property of others? If so, have I made restitution and made good their loss? HMI have been injured, am I willing to make peace for the love of Christ and to forgive, or do I harbor hatred and the desire for revenge? 12.When I have been asked for forgiveness, have I given it freely or have I refused?
TERMSp
OF THE SICK A New Approach For This Sacrament
SACRAMENT OF ANOINTING WHO? Anyone seriously ill, facing surgery o'r in danger of death from sickness or old age may receive the sacrament administered by a priest. WHAT? Anointing of the sick is usually preceded by an expression of repentance and a reading from Scripture. The priestthen lays bands upon the recipient, prays in the name of the Church and applies oil blessed by the bishop to the recipient's forehead and hands. • WHERE? The sacrament may take place in either an individual or a communal setting, by itself or as part of Mass. Anointing may also be received along with the Sacraments of Penance and Holy Communion. • WHEN? The onset of a serious illness or bilkmity or prior to dangerous surgery is a good time to receive the sacrament. The sacrament may be received again as circumstances require. • • WHY? Anointings at baptism initiate us into Christ's death and resurrection and at confirmation. Strengthen us to live out our faith. The • Anointing of the Sick is meant to unite us to the Paschal Mystery and fortify us to face the future.
Early Christians regularly anointed the sick following a practice outlined in the Epistle of James: "Is anyone among you sick? He should summon the presbyters of the chinch, and they should pray over him and anoint him with oil in the name of the Lord, and the prayer of faith will save the sick person, and the Lord wil raise him up. If he has committed any sins, he will be forgiven" (James 5:14-15). Although no specific prayers have been preserved from these rites, early anoindngs sought healing as well as forgiveness from God. During the Middle Ages, the Sacrament of Anointing of the Sick came lobe reserved exclusively for those who were dying. Prayers for healing were gradually replaced by prayers for forgiveness of sin and the hope of salvation. The sacrament came to be called "Extreme Unction" because it was considered the last anointing one would receive before death. As modern research gave insight into early Christian practice, the Second Vatican Council urged that the Sacrament of the Anointing of the Sick be renewed to include prayer for healing as well as for the remission of sin. Today, anyone faced with a grave illness or the prospect of surgery may receive the Sacrament of Anointing of the Sick. The graces of the sacrament include the courage to face ilness and overcome despair, to unite one's suffering with that of Christ and to strengthen the Church by the faith of the sick person, who in turn is supported by the prayer of the faithful.
Sacrament of the Sick consists of the laying on othanda. •. • • •• the Praiertoi • l abiointion b •and blessed, heal .ivireb y •.., bishop:. • •apbesible; Extreme Unction by thep is the term for ' the final anointing of a person about rist to die. Before its recent reform, the , Sacrament of Anointing of the Sick • was known as Extreme Unction becanse it was notnially reserved for those who were ifl imminent'.
QUESTIONS AND ANSWERS Why do the sick need this sacrament? The Catechism of the Catholic Church cites three main benefits of the sacrament: the strengthening, peace and courage to face the challenges of illness or the frailty uniting oneself more alosel ,. Christ; andPassion participation yofwith the of in the communion of old age; the gift of saints as the Church prays for the sick person and he or she in turn prays for the Church.
Does the sacrament of anointing bring healing? Included in the sacrament are prayers for healing if that be the will of God. The purpose of the sacrament is not so much to provide miraculous ment may he received by those who healing as to support the sick person with the are facing surgery, seriously ill or grace of the Holy Spirit to go forward in faith and not succumb to the temptation to despair. • indangercofdeathfromoldage. Viaticum is the term given to the Is the Sacrament df Anointing necessary for Eucharist when it: is .received by Cathblics in order to experience a peaceful soineone;whois Onthevergeof death? No, it is meant to be supportive of the sick and death dying, helping them to unite their sufferings with . •the •.for • final journey, to Our heavs those of Christ and their prayers with those of the ,••.enly homeandlinty berepeatedin Church, but it is not absolutely necessary. Nei„the:days Viatic leading up:. to person'a ther is it appropriate to anoint a person who has • um already died. The Church also provides noni.:Anointing with olive oil (prefersacramental rites and prayers for the sick and for helps .abl y. oil that has been blessed by a those who have already died. prep l are ;',.thelializigpoWer i one .t The PRAYER FORA are anointed In the Seentinent of of the Holy tph41 b PEACEFUL DEATH the Anointing of the sick. ' • .i:-faeli • - • •,e• ;-• • • 0 LORD, SUPPORT US all the day long of eid 1 s..;•:19'iP.g on ot this troublous life, until the shadows lengthen ;b-ak an ancient Sign .dtrthe trartfek of and the evening comes, and the busy world is •PoYf_e n,well hushed, and the fever of life is over, and our ip1as : work is done. Then, Lord, in Thy mercy, grant the lfio rhinds accornpanies theprayerof Y4.,..fav us a safe lodging, a holy rest, and peace at last. the Church for the one Who la ill or A or, or o1han John Henry Newman f,jn _clangeilOfthiath: n blessin r•.dil •-• ..-•• •, 4 p t1g. In nth* wee *deers by Mark Neilsen tat Creative Ottertemkadotte ref the retfett. 10300 Wiesen Rae& SI. Leek 193177. 0 Cnitt with* 1997. ih!dt1W,A •"' the — Plied
Penaice, Sacrament of (SAK-ruh-mehnt uhy PEHmehnte): Also called Confession or more recently the Sacrament of Reconaliation.(although this latter term is more accurately the Rite of. • Reconciliation and not the name of the sacranie0).„The Gospels (Mt 3.619 and ern 2023) attest that Obristgavii the. Church • • thePim* to •forOve sin. 1 Ch*IA-4 •• ••• ••••• •• • clifreient.tFartg Arew •1 • -t—• P • 40 . alicItlieDiclache . t•• 6 144conleasii4 of sins forforgi*ess xñay have •-• ; -'• earli e*Piseit • 7trilicalb .••• been public. 1:1sO : , perdure. Early'• ••• • • •••:, r r••• :t4 1 • •• amrces gas 3or.40:**•?ililthi'Pl#4 tl'le practi yP).. iiidi*idisPy*it :•-• -.1: • Ihe..penence;the.bishOp Oeignaciiiid the: 1i de •ter,aluri: abliPlut19 -, •• -- • , - • , •didnok, 4-bOifeitiEThcoaq..1 1 ick 1 0 1ajici sometimes fair 4:th.at: •••• * 4C 1, to thetbraWcfPelitiaThiWiiithli . iiiiitionttge woke scdoth and. 4#0 i : IOriter•oft'iii*ta .• • • tlx0 Oel*S; doddiaietieM ••• ..: •11; akilie0014:ChOrclee ••••'.. 1):0 4_,d j. prayer.Beti to sacramental cuinmumQn ••e• • --ThliiidillrrgEt14,g*Pgiiii:Onthiq4:::: • •• , „ 4•••••, •• •t#0. 1#1• confessieneofthe taititin• *if •• 3 • •?Ii#; • 43i4 ::•# . ••.: • c•••; •• *•. ;i• ••• •••• • .? *430•Ii a-1.6/W9ttr*-44FORIent***71erY•• , • ;,• -•• • .• •••••• • .•r nritraiid zout • • ,,•sthq .„ : ••• •••• .• P.I micit •Tren •• • ••, - - • • -• :e •• ilr• gi*: c• •spratide• Ug 16; .3 S 44a 1 c , ili 04n 1; ili 61n 1.:t • a 11t ••
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Rite of Election of Catechumens and the Call to Continuing Conversion of Candidates. The Rite of Election or the Enrollment of Names is the rite by which the Church formally ratifies the members' readiness for the Sacraments and the members express the will to respond to God's love and•to come into full communion in the Catholic Church. Practice for this Rite on Wednesday, Feb. 10, 2010, at 6:00 PM in church. All need Godparents (for those not baptized) and Sponsors present. Rite will be at the Noon Mass, Sunday, Feb. 14, 2010. Catechumens and Candidates will enroll their names in the Book of Election. Please arrive at church by 11:30 in order to receive Name Pigs and to be seated with Sponsors in assigned pews. We celebrate this Rite with Bishop Stika or a priest at St. Stephen, Feb. 21. 2010. at 1:30 PM. Please arrive at 1:00 PM.