The Nativity of the Lord Christmas

We gather this morning in silence and prayer to contemplate the center event of God’s creation. This is the Christ event. All creation leads to Jesus Christ. All creation takes its meaning from Jesus Christ, and the Christ event begins with the Nativity of the Lord, Christmas, and concludes with His sharing His Spirit and the Spirit of the Father on Pentecost.

My brother, my sister, Jesus Christ enters into our world to draw us into His Presence. Shepherds and Kings, pagans and Jews are drawn into the Presence, the Presence in Bethlehem. And, we, whether we be rich or poor by the world’s standards, whether we be weak or powerful by the world’s standards, we are drawn into His Presence. This is simply wonderful.

Today, Christmas day, we are separated from the emptiness of a world that rejects God. We are called away. We are called to holiness; for to be holy is to be separate for the Lord.

Yes, you and I can be holy. We can be His People. The Divine Presence that gives meaning to our lives also gives us the power, the courage, the strength to live for others. When we choose to put others before ourselves, we choose lives that reflect the Presence of Love Incarnate, the Presence of Jesus Christ.

Whether there are angels calling shepherds or a star appearing to Kings, or reports of people in dire need a continent away or in the house next door, or in our own homes, we are called to step away from our comforts and selfishness and step into the Presence of the Lord I mean Christ identifies with those who are suffering: I was hungry, or thirsty, a stranger, or naked, sick or imprisoned… We are called to him. We are called to holiness.

Who is it in our families who need special care? Is it an elderly relative, sick, impatient, helpless? Is it a husband or wife, brother or sister who is unsettled with life? Is it a teen with difficult challenges or a child with special needs? They are there. Every family has members calling out to the rest for help, calling others into holiness.

Who is it in our parish who draw us to sacrifice and to service? Is it the poor who come to our office, the community who calls us to share our talents in music ministry and other liturgical ministries? There are many who are calling us to be stewards of the treasures of our parish, calling us into holiness.

St. Francis of Assisi understood the message of the manger clearer than most. The world had little compassion for a young girl in labor. She was offered a spot in a stable, with… the animals. There was no semblance of royalty about the scene. And, you know, the King of Kings was born into poverty to draw us away from the riches of the world and into His Presence. St. Francis saw this birth as a call to holiness, a call away from the world’s riches and a call to the wealth of the Lord. It was, of course, St. Francis who constructed the first nativity scene.

This morning we greet one another by saying “Merry Christmas.”, and its ok, be merry, celebrate the birth of the Lord. Be joyful, BUT not just because a baby was born 2,000 years ago, but because God has entered into our world to draw us into His Presence.

Dear brothers and sisters, today the Word became flesh; he came to dwell among us; he is Emmanuel, the God who became close to us. Together let us contemplate this great mystery of love; let our hearts be filled with the light which shines in the stable of Bethlehem!

To everyone, a Merry Christmas!■

Mis queridos parishioners en el sencillo folleto que hemos distribuido con los horarios de las distintas celebraciones de los tiempos de Adviento y Navidad habrán notado que el sábado 25 de Diciembre y el sábado 1 de Enero NO tendremos la celebración de las 5p.m. como es habitual. La razón –pastoral- es sencilla: queremos que los fieles no pierdan el sentido de la celebración del día, es decir, de las solemnidades de la Natividad del Señor y de Santa María, Madre de Dios, respectivamente. La Sagrada Congregación para el Culto Divino, en el n. 28 de su instrucción Eucharisticum Mysterium nos anima a los pastores a instruir “con cuidado a los fieles sobre la significación de la concesión (de celebrar el sábado por la tarde) y procuren que no se pierda con eso el sentido del domingo”. Con las misas del sábado 25 de Diciembre a las 10 a.m. y las 12 p.m. celebraremos la Solemnidad de la Natividad del Señor. Al día siguiente, Domingo 26, celebraremos la fiesta de la Sagrada Familia en los horarios habituales de domingo.

Con las misas del sábado 1 de Enero a las 10 a.m. y a las 12p.m., celebraremos la Solemnidad de Santa María, Madre de Dios (éste año, por caer en sábado NO es fiesta de precepto). Al día siguiente, Domingo 2 de enero celebraremos la Solemnidad de la Epifanía del Señor. El siguiente fin de semana -9 de enero, fiesta del Bautismo del Señor- volveremos al horario habitual de los sábados: Confesiones de 3p.m. a 5p.m. y luego la santa Misa 5p.m.

Con éstos horarios queremos dar a cada día, a cada solemnidad, a cada acto litúrgico su propio peso y medida, altura y profundidad.

Por otro lado, también queremos decir que ésta semana enviamos ya al Sr. Arzobispo una carta en la que pedimos su autorización y su bendición para iniciar una serie de reparaciones importantes que necesita nuestra parroquia. Tan pronto recibamos su respuesta, haremos saber a la comunidad parroquial con todo detalle de qué se trata, mientras tanto les pedimos su oración para que podamos completarlas exitosamente y ésta casa de Dios en la que nos reunimos para adorarlo Domingo a Domingo continúe en buenas condiciones por muchos años más.

Que éstas últimas dos semanas del tiempo de Adviento estén llenas de paz y serenidad para cada uno, que nos recojamos interiormente para escuchar al Señor que viene y así, en silencio y orantes nos encuentre el día de su llegada.

Con un abrazo y la bendición para cada uno,

P. Agustin

My dear parishioners, in the bulletin that was distributed, which has the times for the celebrations of Advent and Christmas, you may have noted that on Saturday 25 December and on Saturday January 1 we will not celebrate the 5 p.m. Mass as we usually do. The pastoral reason for this is easy to understand: it is the desire of the Church that the faithful not lose the awareness of the meaning of the celebration of that day, the celebration of the solemnities of the Nativity of our Lord, and of Holy Mary, Mother of God, respectively. The Sacred Congregation of Rites, in the n. 28 of its instruction on the Eucharisticum Mysterium encourages us, pastors, to explain carefully to the faithful the meaning of the permission to fulfill the Sunday obligation by participating in the celebration of the Mass on Saturday, to ensure that the significance of Sunday is not thereby obscured. “The purpose of this concession is in fact to enable the Christians of today to celebrate more easily the day of the resurrection of the Lord.”

We will celebrate the Solemnity of the Nativity of our Lord during the Masses of Saturday 25 of December at 10 a.m. and 12 noon. The following day, Sunday 26, we will celebrate the Feast of the Sacred Family during the Masses in accordance with the usual Sunday schedule. We will celebrate the Solemnity of Holy Mary, Mother of God, on Saturday 1 January, during the Masses at 10 a.m. and 12 noon (this year it is not a holiday of obligation because it falls on a Saturday). The following day, Sunday 2 January, we will celebrate the Epiphany of the Lord in accordance with the usual Sunday schedule. The following weekend, 9 January – the Feast of the Baptism of the Lord – we will return to our usual Saturday schedule: Confessions from 3 p.m. to 5 p.m. and then the holy Mass at 5 p.m. With these changes we desire to give each day, each solemnity and each liturgy its own weight, measure, height and depth.

On another matter, we want to share with you that this week we sent  a letter to our beloved Archbishop requesting his authorization to begin a series of important repairs that are needed by our parish facilities. As soon as we receive his reply we will explain to the entire parish community what these repairs entail; in the meanwhile we ask for your prayers so that we may complete them successfully, and that this House of God where we come together to adore him, Sunday after Sunday, continues to be in good condition for many more years.

That these last two weeks of the Season of Advent be full of peace and serenity for each of you, and that retreat toward our interiority to listen to the Lord, who is coming, and there, in silence and prayer, we may be found on the day of his arrival.

With an embrace and a blessing for each of you,

Fr. Agustin

Fourth Sunday of Advent (A)

My dear brothers and sisters, in the week before Christmas, I invite all of you to consider a beautiful tradition in the Catholic Church: The O Antiphons. It refers to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23, with Dec. 24 being Christmas Eve and Vespers for that evening being for the Christmas Vigil. The exact origin of the “O Antiphons” is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the “O Antiphons” was so prevalent in monasteries that the phrases, “Keep your O” and “The Great O Antiphons” were common parlance. One may thereby conclude that in some fashion the “O Antiphons” have been part of our liturgical tradition since the very early Church. The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David (O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah. Let’s now look at each antiphon with just a sample of Isaiah’s related prophecies:

O Sapientia: “O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.” Isaiah had prophesied, “The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord.” (11:2-3), and “Wonderful is His counsel and great is His wisdom.” (28:29).

O Adonai: “O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free.” Isaiah had prophesied, “But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips.” (11:4-5); and “Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us.” (33:22).

O Radix Jesse: “O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.” Isaiah had prophesied, “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (11:1), and A On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.” (11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1).

O Clavis David: “O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.” Isaiah had prophesied, AI will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open.” (22:22), and “His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (9:6).

O Oriens: “O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” Isaiah had prophesied, “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown.” (9:1).

O Rex Gentium: “O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.” Isaiah had prophesied, “For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.” (9:5), and “He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (2:4).

O Emmanuel: “O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.” Isaiah had prophesied, “The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel.” (7:14). Remember “Emmanuel” means “God is with us.” Probably the Benedictine monks arranged these antiphons with a definite purpose. If one starts with the last title and takes the first letter of each one -   Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia- the Latin words ero cras are formed, meaning, “Tomorrow, I will come.” Therefore, the Lord Jesus, whose coming we have prepared for in Advent and whom we have addressed in these seven Messianic titles, now speaks to us, “Tomorrow, I will come.” So the “O Antiphons” not only bring intensity to our Advent preparation, but bring it to a joyful conclusion ■  Fr. Agustin, Pastor. 

IV Domingo de Adviento (A)

Mis queridos hermanos y hermanas en el Señor, ya muy cerca de la Solemnidad de la Natividad del Señor, y para calmar el la impaciencia de nuestro espíritu, la Iglesia, que es Madre y Maestra, nos regala la alegre fiesta de la Expectación del parto o la espera del divino alumbramiento. Esta fiesta fijada en el 16 de diciembre, continúa hasta Navidad, sin embargo a partir de éste día la Iglesia canta en las Vísperas las grandes antífonas. Se llaman popularmente antífonas de la O, o las O de Navidad, porque principian con esta invocación. Estas antífonas expresan por su variedad las diferentes cualidades del Mesías y las diversas necesidades del linaje humano.

El hombre está, desde la caída de Adán y Eva, privado casi de razón y sin gusto hacia los verdaderos bienes; su conducta inspira compasión y necesita la sabiduría, así la Iglesia la pide para él con la primera antífona: O Sapientia: ¡Oh Sabiduría que saliste de la boca del Altísimo, que alcanzas tu fin con fuerza, y dispones todas las cosas con dulzura! Ven a enseñarnos la senda de la prudencia”.

El hombre es desde su caída esclavo del demonio, y tiene necesidad de un poderoso Libertador. La Iglesia lo pide para él con la segunda antífona: O Adonai: "¡Oh Dios poderoso y guía de la casa de Israel, que te mostraste a Moisés en la zarza encendida y le diste a ley del Sinaí!"Ven a rescatarnos con el poder de tu brazo”.

El hombre desde su caída necesita un Redentor. La Iglesia lo pide para él en la tercera Antífona: O radix Jesé: “¡Oh raíz de Jesé, que está expuesta como una bandera a los ojos de las naciones, ante la cual guardarán silencio los reyes, y a la que ofrecerán los gentiles sus oraciones! ven a rescatarnos, no tardes”.

El  hombre es desde su caída preso del error y de la muerte, y necesita una llave para salir. La Iglesia la pide con la cuarta antífona: O clavis David: “¡Oh llave de David, que abres y nadie cierra, que cierras y nadie abre! Ven y saca al preso de la cárcel, al desgraciado que yace en las tinieblas a la sombra de la muerte”.

El hombre está ciego desde su caída, y necesita un sol que le ilumine. La Iglesia lo pide para él con co la quinta antífona: O Oriens; ¡Oh Oriente, esplendor de la luz eterna y sol de justicia! Ven y alumbra a los que yacen en las tinieblas y en la sombra de la muerte.”

El hombre desde su caída necesita un santificador, un fuego que lo purifique. La Iglesia lo pide por él con la sexta antífona: O Sancte Sanctorum: ¡Oh Santo de los Santos, espejo sin mancha de la majestad de Dios e imagen de su bondad! Ven a destruir la iniquidad y traer la justicia eterna”.

El hombre desde su necesita un restaurador, alguien que lo restañe. La Iglesia lo pide para él con la séptima antífona: O Rex gentium: ¡Oh Rey de las naciones, Dios y Salvador de Israel, piedra angular que unes en un solo edificio a los Judíos y a los gentiles! Ven y salva al hombre que has formado del barro de la tierra”.

El hombre desde su caída  ha doblegado la cabeza bajo el yugo de todas las tiranías, y tiene necesidad de un legislador equitativo. La Iglesia lo pide para él con le octava antífona: O Emmanuel: “¡Oh Emmanuel, nuestro rey y Legislador, expectación de las naciones y objeto de sus deseos! Ven a salvarnos, Señor Dios nuestro”.

El hombre desde su caída es una oveja expuesta al furor de los lobos, y necesita un Pastor que le defienda y le guíe a buenos pastos. La Iglesia lo pide para él con la novena antífona: O Pastor Israel: “¡Oh Pastor y dominador de la casa de David! Tú que eras en el principio desde el día de la eternidad, ven a apacentar a tu pueblo en toda la extensión de tu poder, y reina sobre él en la justicia y la sabiduría!”

Una de las mejores preparaciones para la fiesta de Navidad es el repetir con frecuencia estas bellas antífonas, empapándonos en los sentimientos que expresan. Si queremos pasar santamente el tiempo del Adviento, unamos nuestros suspirosa los de la Iglesia, los Patriarcas, los Profetas y justos d la antigua Ley; adoptemos alguna de sus ardientes palabras; que sea nuestra oración jaculatoria de cada día, y si es posible, de cada hora del día.  Unamos a la oración u recogimiento mayor, una vigilancia mas continua; descendamos con más frecuencia al fondo de nuestra alma, a fin de purificarla y embellecerla pensando que debe ser la cuna del Niño divino. Sin embargo, la gran preparación es renunciar al pecado, al pecado mortal especialmente, pues ¿qué puede haber de común entre el Hijo de María y un corazón manchado de iniquidades?

Escuchemos a san Carlos exhortando a su pueblo a santificar el Adviento, y apropiémonos de las palabras del gran Arzobispo: “Durante el Adviento debemos prepararnos para recibir al Hijo de Dios que abandona el seno de su Padre para hacerse hombre, y platicar nosotros; es preciso destinar un poco del tiempo que consagramos a nuestras ocupaciones a meditar en silencio sobre las preguntas siguientes: ¿Quién es el que viene? ¿De dónde viene? ¿Cómo viene? ¿Cuáles son los hombres para los que viene? ¿Cuáles son los motivos y cuál debe ser el fruto de su venida? Cifremos en él nuestras aspiraciones todas a imitación de los justos y Profetas del Antiguo Testamento que por tanto tiempo le esperaron, y para abrirle el camino de nuestro corazón purifiquémonos por medio de la confesión, el ayuno y de la comunión”.

Con la esperanza alegre de la venida de nuestro Señor les envío un cálido abrazo y la bendición para cada uno y sus familias ■ Fr. Agustín, Párroco.  

Blessed is he who comes in the name of the Lord!

I Domingo de Adviento (A)

Queridos hermanos y hermanas en el Señor, os anunciamos que comienza el Adviento. Alzad la vista, restregaos los ojos, mirad hacia el horizonte. Daos cuenta del momento. Aguzad el oído. Captad los gritos y susurros, el viento, la vida... Empezamos el Adviento, y una vez más renace la esperanza en el horizonte. Al fondo, clareando ya, la Navidad. Una Navidad sosegada, íntima, pacífica, fraternal, solidaria, encarnada, también superficial, desgarrada, violenta...; mas siempre esposada con la esperanza. Es Adviento esa niña esperanza que todos llevamos, sin saber cómo, en las entrañas; una llama temblorosa, imposible de apagar, que atraviesa el espesor de los tiempos; un camino de solidaridad bien recorrido; la alegría contenida en cada trayecto; unas huellas que no engañan; una gestación llena de vida; anuncio contenido de buena nueva; una ternura que se desborda... Estad alerta y escuchad. Lleno de esperanza grita Isaías: "Caminemos a la luz del Señor". Con esperanza pregona Juan Bautista: "Convertíos, porque ya llega el reino de Dios". Con la esperanza de todos los pobres de Israel, de todos los pobres del mundo, susurra María su palabra de acogida: "Hágase en mí según tu palabra". Alegraos, saltad de júbilo. Poneos vuestro mejor traje. Perfumaos con perfumes. ¡Que se note! Viene Dios. Avivad alegría, paz y esperanza. Preparad el camino. Ya llega nuestro Salvador. Viene Dios... y está a la puerta. ¡Despertad a la vida! Procuremos orar juntos, en familia, a lo largo de éstos domingos de Adviento: Dios todopoderoso, aviva en tus fieles en este tiempo de Adviento, el deseo de salir al encuentro de Cristo, que viene acompañado por las buenas obras, para que colocados un día a su derecha, merezcamos poseer el reino eterno ■ P. Agustín, Párroco. 

First Sunday of Advent (A)

Advent, from the Latin adventus ("coming"), marks the beginning of the Church year comprising the four weeks before Christmas. In recent years, Advent has been viewed as forming the first part of the three-part season of Christmas: (1) Advent; (2) Christmas; (3) Epiphany. The season of Advent, my brothers and sisters, appears to have originated in Gaul (modern day France), in the second half of the Fourth Century A.D. At this time it was a three-week fast before Christmas. We do not find the first mention of Advent in Rome, however, until the late Sixth Century. From the beginning, Advent has been a season of preparation for Christ's coming. When Advent observances first began, Christians living in the West (the western part of the Roman Empire) emphasized preparation for the Second Coming of Christ. Christians in the East stressed preparation for the celebration of Christ's birth. Our Scripture readings for the next weeks focus on three comings of Christ in reversed chronological order: (1) His Second Coming at the end of time; (2) His Messianic Coming, as announced by John the Baptist, to begin His official work as Messiah; (3) His First Coming in Bethlehem, as our newborn King. Featured in each of these three comings is a very important fourth coming, of course, the coming of Christ to each believer. If Christ hasn't come to you through baptism and faith, none of His other comings will benefit you! For many centuries Advent's overall tone was one of sorrow for sin and penance. But in keeping with the tone of the Scripture readings for the season, in our day the tone of Advent is one of anticipation and hope, as well as one of repentance, so Advent is a marvelous opportunity for spiritual growth. The spirit of Advent is expressed well in the parable of the bridesmaids who are anxiously awaiting the coming of the Bridegroom[1]. There is profound joy at the Bridegroom’s expected coming. And yet a warning of the need for preparation echoes through the parable. But even then, the prayer of Advent is still: Come, O Come, Emmanuel, and ransom captive Israel! ■ Fr.  Agustin, Pastor

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[1] Matt 25:1-13

Welcome Padre Archbishop Gustavo!!

Holy Spirit, we give you thanks for having given Blessed Miguel Agustín Pro the grace to live and die for love of neighbor and the greater glory of God.  We ask you to prepare our new shepherd, Archbishop Gustavo García-Siller, and the People of God of the Archdiocese of San Antonio to be true disciples and missionaries of Jesus Christ.

Our Lady of Guadalupe, and Blessed Miguel Pro, pray for us. 

¡Viva Cristo Rey!

Espíritu Santo, te damos gracias por haber concedido al Padre Miguel Agustín Pro vivir y morir buscando tu mayor gloria y amor al prójimo.  Te rogamos que prepares a nuestro nuevo pastor, el Arzobispo Gustavo Garcia-Siller y al Pueblo de Dios en la Arquidiócesis de San Antonio para ser verdaderos discípulos y misioneros de Jesucristo.

Nuestra Señora de Guadalupe y Padre Pro, rueguen por nosotros. 

¡Viva Cristo Rey!

Thirty-Third Sunday in Ordinary Time

One of the greatest joys people have is selecting a gift for someone they love. The excitement builds as the person opens the gift and shows in word or action appreciation of the time and effort spent in selecting that gift. One of the most disappointing moments is when the gift is not appreciated but put away in a closet or drawer for another time. My brothers and sisters in Christ, stewardship is the response we are asked to make to the gifts we have received from God. All of us have been given various talents or gifts. Each of us receives twenty-four brand new hours each day, and each of us is able to support our families by using our time and talent. As we acknowledge that all we have is a gift from God, we are asked to give back some of our time, talent and financial resources to help continue the work of Christ in the world. Until recently, stewardship is a word that hasn’t been part of our Catholic vocabulary. Basically, much of our faith has been seen as a private, personal relationship with God. People chose to become involved in church work or to give in the weekly collection generally based on their own good will or some sense of obligation to the Church. Why the change? Stewardship has many references in the New Testament. Jesus speaks of the “good steward” the one who cares for the household when the master is away. It also speaks of a relationship to God and to our world that is more accurate in terms of our dependence on God for everything. Stewardship comes from the concept that all we are and have comes from God, who has gifted us with talents and abilities, through which we are able to relate to others, earn a living and interact in our daily life. Just as in life, we show our appreciation for gifts that we receive by using them and sharing them, God asks us to use the talents that have been given us, not just for ourselves but in service of others and the Church, whose mission it is to proclaim God’s reign in the world. This attitude requires a change of heart and mind, as we recognize that all we have is a gift coming not through our own efforts but because God has gifted us. We are so used to believing that we have earned anything we have. It requires a new way of thinking to acknowledge that all is gift. God, through stewardship, asks us to give back to others; to share some of what we have been given, our time, talent and treasure ■ Fr. Agustin

XXXIII Domingo del Tiempo Ordinario

Queridos hermanos y hermanas en el Señor, quizá se han preguntando últimamente qué es eso de corresponsabilidad (stewardship) que con tanta frecuencia se menciona en la parroquia. Bien, pues de acuerdo a una Carta Pastoral que publicaron hace tiempo los obispos de los Estados Unidos, corresponsabilidad es precisamente la respuesta del discípulo a los dones que recibe de su creador. En otras palabras: alguien que es corresponsable se define como un discípulo de Jesús quien "recibe los dones de Dios agradecidamente, los cultiva responsablemente, y los comparte con amor en justicia con otros y se los regresa al Señor multiplicados."

La persona verdaderamente corresponsable es activo –con alegría y sencillez- en su comunidad parroquial. Como bautizados estamos llamados a profundizar tanto en la diaria conversión como en nuestro compromiso de seguir a Jesús. La corresponsabilidad es, pues, verdaderamente un estilo de vida, una opción que se hace en determinado momento: el discípulo se motiva a compartir su tiempo, talento y tesoro con la parroquia y con otros con un sentido profundo de agradecimiento y en un espíritu de sacrificio. Cuando tomamos los primeros pasos en el camino Cristiano plena y corresponsablemente, descubrimos que es una experiencia que libera y que nos hace más felices y más plenos. El mes de Noviembre es, pues, un mes que nos invita a experimentar el gozo de dar gracias (fiesta de Thanksgiving) pero también de compartir con Dios los frutos de las muchas bendiciones que ha derramado en nuestras vidas.

La corresponsabilidad y su hermano gemelo el apostolado, están basados en el reto que Jesús nos propone de vivir de acuerdo al plan de Dios, y de devolverle con generosidad algo como muestra de agradecimiento hacia Dios Padre de la generosidad de quien recibimos todo lo que somos y tenemos. No podemos olvidar, como nos dice el libro de los Hechos de los apóstoles, que en Él nos movemos y existimos (17, 28).  Pidamos a Dios un corazón generoso hoy y siempre ■ Fr. Agustín, Párroco. 

All Souls Day

My brothers and sisters in Christ, All Souls Day follows All Saints Day (by the way: in the United States the bishops have received permission from the Vatican to abrogate -temporarily waive- the requirement for Catholics to attend Mass on certain Holy Days of Obligation, when those Holy Days fall on either Saturday or Monday. All Saints Day is a Holy Day of Obligation. HOWEVER, when it falls on a Saturday or a Monday, the obligation to attend Mass is abrogated. For instance, All Saints Day falls on Monday in 2010; so Catholics in the United States are NOT required to attend Mass). All Souls Day solemnly commemorates the faithful departed, i.e. those who die with God's grace and friendship. Catholics believe that not all those who die in God's grace are immediately ready for the Beatific vision, i.e. the reality and goodness of God and heaven, so they must be purified of "lesser faults," and the temporal effects of sin. The Catholic Church calls this purification of the elect, "purgatory." The Catholic teaching on Purgatory essentially requires belief in two realities: 1. that there will be a purification of believers prior to entering heaven and 2. that the prayers and masses of the faithful in some way benefit those in the state of purification. The Church prays for, and remembers, the faithful departed throughout the entire year. However, All Souls Day is the general, solemn, day of commemoration, when the Church remembers, prays for, and offers requiem masses up for the faithful departed in the state of purification. Typically Christians will take this day to offer prayers up on behalf of their departed relatives and friends. Others may remember influential individuals that they never knew personally, such as presidents, musicians, etc. This may be done in the form of the Office of the Dead (Defunctorum officium), i.e. a prayer service offered in memory of departed loved ones. Often this office is prayed on the anniversary (or eve) of the death of a loved one, or on All Souls' Day. There are many customs associated with All Souls Day, and these vary greatly from culture to culture. Here at St. Vincent de Paul Catholic Church ob TUESDAY NOVEMBER 2nd, WE WILL HAVE THE ALL SOULS MASS (bilingual), AT 7PM IN THE MAIN CHURCH. Let us be united in adoration and prayer in the celebration of the Eucharist for all those who passed away; may God give them eternal rest in heaven ■ Fr. Agustin, Pastor. 

Celebración de todos los fieles difuntos

Queridos hermanos y hermanas en el Señor, debemos ser profundamente respetuosos de las tradiciones y costumbres del país en el que vivimos, sobre todo porque nos ha acogido, sin embargo como católicos no debemos celebrar tradiciones que no son conformes a la fe que profesamos. La celebración de Halloween en los próximos días no es propiamente una celebración cristiana o católica. Como cristianos y católicos, y siguiendo a la liturgia de la Iglesia que tanto nos enseña, nosotros celebramos a Todos los fieles difuntos. Ésta tradición de rezar por los difuntos la vivimos en la Iglesia al día siguiente de la fiesta de Todos los Santos (por cierto, éste año NO es fiesta de precepto, es decir, no existe la obligación de acudir a misa el lunes 1 de Noviembre). Cuando una persona muere, ya no es capaz de hacer nada para ganar el cielo; sin embargo, los vivos sí podemos ofrecer nuestras obras para que el difunto alcance la salvación. Con las buenas obras y la oración se puede ayudar a los seres queridos a conseguir la purificación de sus pecados para poder participar de la gloria de Dios. A estas oraciones se les llama sufragios. El mejor sufragio es ofrecer la Santa Misa por los difuntos. Debido a las numerosas actividades de la vida diaria es fácil olvidar lo provechoso que puede ser la oración por los fieles difuntos, por eso la Iglesia ha instituido el 2 de noviembre como día de oración por aquellas almas que han dejado la tierra y aún no llegan al cielo. Aquí en la parroquia tendremos una Misa (bilingüe) el MARTES 2 DE NOVIEMBRE A LAS 7 DE LA NOCHE. Los esperamos a todos para unirnos en silencio y en prefunda oración a nuestro Dios, dueño de la vida y de la muerte, por nuestros queridos difuntos Fr. Agustín, Párroco. 

Elections 2010

My dear parishioners, with elections a few days away it is time that we remember the document “Forming Consciences for Faithful Citizenship: A Call to Political Responsibility by the Catholic Bishops of the United States.”[1]  Our bishops remind us that “As a nation, we share many blessings including a tradition of religious freedom and political participation. However, as a people, we face serious challenges that are clearly political and also profoundly moral.” “The right to life itself is not fully protected, especially for unborn children, the most vulnerable members of the American family. We are a nation at war. We are too often divided across lines of race, ethnicity, and economic inequality. We are struggling to address the challenges of many new immigrants. We are a society built on the strength of our families. We are confronting terror while trying to build a safer, more just, more peaceful world. We are an affluent while too many live in poverty and lack health care and other necessities. We are part of a global community facing threats to the environment that must sustain us.” These challenges require Catholics who are responsible citizens. In our Tradition, “responsible citizenship is a virtue, and participation in political life is a moral obligation. This obligation is rooted in our baptismal commitment to follow Jesus Christ and to bear Christian witness in all we do.” Our Church calls us to be politically engaged, and that the engagement must be shaped by the moral convictions of well-formed consciences.  A well-formed conscience has several elements. First, we have to desire to embrace goodness and truth, and what is right, by studying Sacred Scripture and the teaching of the Church. Then, we must examine the facts and background information about our political choices. Finally, we must pray to discern the will of God. The Church fosters well-formed consciences also by encouraging us to develop the virtue of prudence. It enables us “to discern our true good in every circumstance and to choose the right means of achieving it”[2]. Exercising this virtue often requires the courage to act in defense of moral principles when making decisions about how to build a society of justice and peace. The Church also teaches that a good end does not justify the use of immoral means. It is important to recognize that not all possible courses of action are morally acceptable. We have a responsibility to discern carefully which public policies are morally sound.  Prudently and with a well-formed conscience we must choose the good and avoid evil, and recognize that there are some things we must never choose because they are always incompatible with love of God and neighbor. A prime example is the intentional taking of innocent human life, as in abortion and euthanasia. It is a mistake, with grave moral consequences, to treat the destruction of innocent human life as a matter of individual choice.  Similarly, direct threats to the sanctity and dignity of human life, such as human cloning and destructive research on human embryos, are also evil and must be opposed. Other direct assaults on innocent human life and violations of human dignity, such as genocide, torture, racism, and the targeting of noncombatants in acts of terror or war, can never be justified. Along the evil we must avoid there is also the good we must do. We have a positive duty to contribute to the common good and to act in solidarity with those in needs. Thus, the right to life implies and is linked to other human rights—rights to the basic goods that every human person needs to live and thrive.  Decisions about political life are complex. Yet, prudently and with a well-formed conscience, we must oppose laws and other policies that violate human life or weaken its protection. Those who knowingly, willingly, and directly support public policies or legislation that undermine fundamental moral principles cooperate with evil. Sometimes morally flawed laws already exist. In this situation, the process of framing legislation to protect life is subject to prudential judgment and “the art of the possible.” At times this process may restore justice only partially or gradually. As Catholics we often face difficult choices. A Catholic cannot vote for a candidate who takes a position in favor of what is evil, such as abortion or racism, if the voter’s intent is to support that position. In such cases a Catholic would be guilty of formal cooperation in grave evil. At the same time, a voter should not use a candidate’s opposition to something evil to justify indifference or inattentiveness to other important moral issues involving human life and dignity. There may be times when a Catholic who rejects a candidate’s unacceptable position may decide to vote for that candidate for other morally grave reasons. Voting in this way would be permissible only for truly grave moral reasons, not to advance narrow interests or partisan preferences or to ignore a fundamental moral evil. Taking all of the above into account, there are Four Key Themes about a candidate, or a legislative proposal, that Catholics should consider when voting: Right to life and the Dignity of the Human Person. “Human life is sacred. The dignity of the human person is the foundation of a moral vision for society.” Call to Family, Community and Participation. “The human person is not only sacred but also social. Full human development takes place in relationship with others. The family—based on marriage between a man and a woman—is the first and fundamental unit of society and is a sanctuary for the creation and nurturing of children”. “Rights and Responsibilities. “Human dignity is respected and the common good is fostered only if human rights are protected and basic responsibilities are met. Every human being has a right to life, the fundamental right that makes all other rights possible, and a right to access to those things required for human decency—food and shelter, education and employment, health care and housing, freedom of religion and family life. The right to exercise religious freedom publicly and privately, along with freedom of conscience needs to be constantly defended.“ Option for the Poor and Vulnerable. “While the common good embraces all, those who are weak, vulnerable, and most in need deserve preferential concern.” ■ Father Agustin, Pastor.

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[1]http://www.usccb.org/faithfulcitizenship/FCStatement.pdf.

[2] Catechism of the Catholic Church, no. 1806