Baptism Frees Us From Sin

Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word" (CCC, 1213).

Permanent Mark On The Soul

Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. Given once for all, Baptism cannot be repeated (CCC, 1272).

Makes Us Members Of The Body Of Christ

Baptism makes us members of the Body of Christ: "Therefore...we are members one of another." Baptism incorporates us into the Church. From the baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all baptized into one body" (CCC, 1267)

Necessary For Salvation

The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments (CCC, 1257).

Please contact the parish office if you have any questions.

The Eucharist: Source & Summit

The Eucharist is "the source and summit of the Christian life." "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch" (CCC, 1324).

The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend." In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained." "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present" (CCC, 1374).

How Often To Receive

The Church obliges the faithful to take part in the Divine Liturgy on Sundays and feast days and, prepared by the sacrament of Reconciliation, to receive the Eucharist at least once a year, if possible during the Easter season. But the Church strongly encourages the faithful to receive the Holy Eucharist on Sundays and feast days, or more often still, even daily (CCC, 1389).

Receiving Communion While In A State Of Mortal Sin

Sacrilege consists in profaning or treating unworthily the sacraments and other liturgical actions, as well as persons, things, or places consecrated to God. Sacrilege is a grave sin especially when committed against the Eucharist (By receiving Communion in a state of Mortal Sin), for in this sacrament the true Body of Christ is made substantially present for us (CCC, 2120).

Provided one is properly disposed, Mortal Sins can be forgiven in the Sacrament of Penance or Reconciliation.

First Holy Communion

Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb" and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them." The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father (CCC, 1244).

Video of First Communion May 1st, 10:30 am Mass Link

Eucharistic Adoration

The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the sick and those absent outside of Mass. As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an especially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament (CCC, 1379).

Adoration is the first attitude of man acknowledging that he is a creature before his Creator. It exalts the greatness of the Lord who made us and the almighty power of the Savior who sets us free from evil. Adoration is homage of the spirit to the "King of Glory," respectful silence in the presence of the "ever greater" God. Adoration of the thrice-holy and sovereign God of love blends with humility and gives assurance to our supplications (CCC, 2628).

Adoration Times

Eucharistic Adoration is currently available on Wednesdays from 1-5 p.m. at St. Mary's and on First Fridays at Holy Angels after morning Mass. Please check the Bulletin or Monthly Calendar for additional times.

Confirmation Perfects Baptismal Grace

Confirmation perfects Baptismal grace; it is the sacrament which gives the Holy Spirit in order to root us more deeply in the divine filiation, incorporate us more firmly into Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us bear witness to the Christian faith in words accompanied by deeds (CCC, 1316).

Permanent Mark On The Soul

Confirmation, like Baptism, imprints a spiritual mark or indelible character on the Christian's soul; for this reason one can receive this sacrament only once in one's life (CCC, 1317).

Preparation

Preparation for Confirmation should aim at leading the Christian toward a more intimate union with Christ and a more lively familiarity with the Holy Spirit - his actions, his gifts, and his biddings - in order to be more capable of assuming the apostolic responsibilities of Christian life. To this end catechesis for Confirmation should strive to awaken a sense of belonging to the Church of Jesus Christ, the universal Church as well as the parish community. The latter bears special responsibility for the preparation of confirmands (CCC, 1309).

To receive Confirmation one must be in a state of grace. One should receive the sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act (CCC, 1310).

Please contact the parish office if you have any questions or would like additional information.

Confession, The Forgiveness Of Sins

Whose sins you forgive are forgiven (Jn 20:23)

As a parish priest, one of the most rewarding things I do is spend time hearing Confessions and passing on God’s mercy. It’s encouraging, even for the priest, to hear someone come in, burdened by sin, and walk out lightened and refreshed, having turned their hearts back to God. Confession is an encounter with God’s mercy; we turn our sins over to Him and receive His forgiveness and the grace to live the faith.

Confession Is A Grace-filled Moment

Sometimes, we look at Confession as something that we simply have to do, or merely as a part of our monthly routine. While that’s not a bad thing, I think it’s also helpful for us to look at what a gift we’ve been given. Confession is an incredibly grace-filled moment, through which God lightens the hearts of His faithful. St. Thomas Aquinas reminded us that sin “darkens the intellect” and “saps our joy.” If we’ve been holding on to sin, or for whatever reason haven’t availed ourselves to the Sacrament in a while, we probably understand this.

Confession Frees Us From Sin

Confession frees us from the sadness of sin and restores our joy in Christ. Throughout the history of the Church, the saints were some of the most devoted to Confession. They realized their sinfulness, and spent their lives returning to God’s path. The saints of the Church are typically those who are keenly aware of their need for God’s mercy, and those who have a deep appreciation of that gift. The saints didn’t try to convince themselves that “I’ve never done anything that bad” or that “I don’t have to confess----God forgives me anyway.” The saints sought to live in accord with what the Scriptures and Tradition have given to us, putting aside their pride and humbly approaching the Lord’s mercy in the Confessional.

When we confess our sins, we acknowledge the sin and approximate number of times it was committed. We don’t have to get into great detail about all the circumstances (when we do, we oftentimes are trying to justify ourselves.) While there may be times where some counseling is appropriate, normally, the priest just offers a few words of encouragement. The Rite is relatively simple, yet its effects are incredibly profound.

The Priest Prays For Us During Confession

Throughout the celebration of the Sacrament, the priest is required by Church law to pray for the penitents. I like to think we’d do that anyway. Priests, as a rule, also do penance on behalf of those who come to us for Confession. As regular recipients of the Sacrament of Reconciliation and Penance ourselves, we know the Sacrament from both sides of the screen. We know the expressions of God’s mercy and love, and having received it ourselves, want to share the renewed joy that a good, honest Confession can bring.

Confession Is A Place Of God's Mercy

Generally, the penance that is prescribed is meant as a ‘medicine’ for sin and is usually in the form of offering prayer or acts of charity. The priest sits as spiritual physician and as judge who knows deeply that this is the place of God’s mercy, forgiveness and healing. An interesting tidbit—you actually can ‘appeal’ the penance if it seems too harsh.

All in all, a good Confession frees us from the entrapment of sin. We do our penance to offer some form of reparation for our sins (in a sense, to help fix what sin broke) and as a way to allow God’s healing to take fuller hold of our hearts. With Lent starting soon, I would encourage everyone to make a good Confession, especially if it’s been a little longer than we’d like. God’s mercy and forgiveness are available!

Taken from the parish bulletin: A Message From Fr. Kris McKusky (Pastor Emeritus, Holy Angels, St. Isidore, St. Mary): Eighth Sunday In Ordinary Time 2019.

Please check the bulletin for scheduled times, or call Father directly to make other arrangements.

From ancient times in the liturgical traditions of both East and West, we have testimonies to the practice of anointings of the sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name "Extreme Unction." Notwithstanding this evolution the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation (CCC, 1512; Paul VI, apostolic constitution, Indulgentiarum doctrina, Norm 1.).

"By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them. And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the Passion and death of Christ" (CCC, 1499).

The Anointing of the Sick "is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived."If a sick person who received this anointing recovers his health, he can in the case of another grave illness receive this sacrament again. If during the same illness the person's condition becomes more serious, the sacrament may be repeated. It is fitting to receive the Anointing of the Sick just prior to a serious operation. The same holds for the elderly whose frailty becomes more pronounced. Only priests (bishops and presbyters) are ministers of the Anointing of the Sick. It is the duty of pastors to instruct the faithful on the benefits of this sacrament. The faithful should encourage the sick to call for a priest to receive this sacrament. The sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention (CCC 1514-16).

Receiving the Last Rites

In addition to receiving the Anointing of the Sick, the Church also offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day."141 The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father (CCC, 1524).

Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a unity called "the sacraments of Christian initiation," so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life "the sacraments that prepare for our heavenly homeland" or the sacraments that complete the earthly pilgrimage (CCC, 1525).

The Apostolic Blessing (Pardon) OR Plenary Indulgence At The Point Of Death

Many people are not aware that they (or any Catholic) can receive either an Apostolic Pardon or Plenary Indulgence at the moment of death.

What Is An Indulgence?

"An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints (CCC, 1471).

The United States Conference of Catholic Bishops Manual of Indulgences states:

§1. A priest who administers the sacraments to someone in danger of death should not fail to impart the apostolic blessing to which a plenary indulgence is attached.

§2. If a priest is unavailable, Holy Mother Church benevolently grants to the Christian faithful, who are duly disposed (i.e. Not in a state of mortal sin), a plenary indulgence to be acquired at the point of death, provided they have been in the habit of reciting some prayers during their lifetime; in such a case, the Church supplies for the three conditions ordinarily required for a plenary indulgence.

§3. In this latter case, the use of a crucifix or a cross in obtaining the plenary indulgence is commendable.

§4. The faithful can obtain this plenary indulgence at the hour of death, even if they have already acquired a plenary indulgence on that same day.

§5. The catechetical instruction of the faithful should ensure that they are duly made aware and frequently reminded of this salutary benefaction of the Church.

(United States Conference of Catholic Bishops (USCCB). Manual of Indulgences. United States Conference of Catholic Bishops (USCCB)).

Please contact Fr. Francis or the parish office.

The sacrament of Matrimony signifies the union of Christ and the Church. It gives spouses the grace to love each other with the love with which Christ has loved his Church; the grace of the sacrament thus perfects the human love of the spouses, strengthens their indissoluble unity, and sanctifies them on the way to eternal life (cf. Council of Trent: DS 1799; CCC, 1661).

In the Latin Rite the celebration of marriage between two Catholic faithful normally takes place during Holy Mass, because of the connection of all the sacraments with the Paschal mystery of Christ. In the Eucharist the memorial of the New Covenant is realized, the New Covenant in which Christ has united himself for ever to the Church, his beloved bride for whom he gave himself up. It is therefore fitting that the spouses should seal their consent to give themselves to each other through the offering of their own lives by uniting it to the offering of Christ for his Church made present in the Eucharistic sacrifice, and by receiving the Eucharist so that, communicating in the same Body and the same Blood of Christ, they may form but "one body" in Christ (CCC, 1621).

"Inasmuch as it is a sacramental action of sanctification, the liturgical celebration of marriage...must be, per se, valid, worthy, and fruitful." It is therefore appropriate for the bride and groom to prepare themselves for the celebration of their marriage by receiving the sacrament of penance (CCC, 1622).

According to Latin tradition, the spouses as ministers of Christ's grace mutually confer upon each other the sacrament of Matrimony by expressing their consent before the Church. In the tradition of the Eastern Churches, the priests (bishops or presbyters) are witnesses to the mutual consent given by the spouses, but for the validity of the sacrament their blessing is also necessary (CCC, 1623).

The various liturgies abound in prayers of blessing and epiclesis asking God's grace and blessing on the new couple, especially the bride. In the epiclesis of this sacrament the spouses receive the Holy Spirit as the communion of love of Christ and the Church. The Holy Spirit is the seal of their covenant, the ever available source of their love and the strength to renew their fidelity (CCC, 1624).

Please contact Father at least six months in advance of your proposed wedding date for more specific information about things you should do to prepare.

Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry. It includes three degrees: episcopate, presbyterate, and diaconate.

(On the institution and mission of the apostolic ministry by Christ, see above, no. 874 ff. Here only the sacramental means by which this ministry is handed on will be treated; CCC, 1536)

If you think you might have a vocation to the priesthood, diaconate or religious life, please contact Father to arrange for a personal meeting or Click Here For The Vocations Director for the Diocese of Duluth.