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© copyright stannes4/2000

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May 4th, 2003

Third Sunday of Easter 

Let Us Pray For Those Seriously Ill
 Frances Muzikar, Joan Wheeler, Angela Krajnik, John Brawer, Joseph Galasso, Anna Zuppa, Richard Carlson.

Vocation reflections

Why are you troubled?  Why do questions arise in your heart?  The Lord Jesus has risen and could be calling you to follow him as a priest or religious sister or brother.    

 If you feel this call, “inquire within” and Please contact the Vocations Office the Vocations Office at (973) 497-4365 or by E-mail at kellyric@rcan.org. Or visit our web site at www.rcan.org. 

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SCRIPTURE  REFLECTION
Peter proclaims the wonders of the Lord: the suffering Messiah is raised from the dead and has been glorified.  This Jesus is our intercessor, and our offering for sin, our peace.

Our Weekly Offering

April  2003

April 26/27              $  5,228.

Month’s Total          $ 21,564.

Month’s Average      $  7,188.

Mailed in, thank you     $  140.     

MONTHLY AVERAGE COMPARISONS:
Month    ‘02 Monthly Avg.     ‘03 Monthly Avg.
April              $5,496.               $21,564.

May               $5,260.                

HOLY HOUR FOR PRIESTS

Every Tuesday the Blessed Sacrament is exposed in the church from 3 to 4 p.m.  It is an hour of prayer for the priests, DIVINE MERCY and religious men and women of the church.  Prayers are also said for an increase of vocations to the priesthood and religious life. 

We invite you to come and spend time with the Lord for these intentions and for your personal requests.  The Holy Hour closes with Benediction of the Blessed Sacrament.  If you cannot join us in church, we ask you to join us from a quiet spot in your home and pray with us, asking the Lord to guide and protect our priests. 

Finance Committee Meeting

Our final Finance Committee Meeting for this fiscal year will be held on Monday, May 12th at 7:30 p.m. in the rectory.  Please pick up your financial packet this weekend.

Sunday Brunch

On May 4th 9:30 ‘til noon, St. Anne’s Fil-Am Association is sponsoring a Brunch in the auditorium.  Cost is $5 per head.  Come and enjoy a Filipino-style breakfast.

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Our Web Site

                     http://stannesjc.com         

When you log on and browse around you’ll see all kinds of information about our parish. Included, of course, will be the current activities for the many different organizations as well as an update as to what is going on with our parish family.
Do not let evil defeat you: Instead, conquer evil with good!!

By your wounded heart: teach us love, teach us love, teach us love..... -Daphne Fraser

Welcome To Our Family!

It is with great pleasure this Easter Season to welcome the following people to our St. Anne’s Parish Family through the Sacraments of Baptism, Communion and Confirmation. 

At the Easter Vigil we welcomed: Michael Serrano, Steven Serrano, Tiffany Boyle, Christina Davila, Illia Perez. 

On Easter Sunday we welcomed: Edward Canty, Elena Deftereos, Ritamarie Kaufman, Barbara Young, Madeline Meyer, Elena Oliver. 

On the Second Sunday of Easter through the Sacrament of Baptism, we welcomed: Samuel Mendoza, Shaelah Pierson, Sean Reiner, John Valetin. 

On the Sundays of Easter, we have forty-nine of St. Anne’s Parish children receiving the Sacrament of First Holy Communion.  Congratulations to everyone and welcome to our family!

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This article is continued from last Sunday -

Ecclesia De Eucharistia

of His Holiness Pope John Paul II to the Bishops Priests and Deacons Men and Women in the Consecrated Life and All the Lay Faithful on the Eucharist in Its Relationship to the Church
Libreria Editrice Vaticana Vatican City

18.  The acclamation of the assembly following the consecration appropriately ends by expressing the eschatological thrust which marks the celebration of the Eucharist (cf. 1 Cor 11:26): "until you come in glory". The Eucharist is a straining towards the goal, a foretaste of the fullness of joy promised by Christ (cf. Jn 15:11); it is in some way the anticipation of heaven, the "pledge of future glory".30 In the Eucharist, everything speaks of confident waiting "in joyful hope for the coming of our Saviour, Jesus Christ".31 Those who feed on Christ in the Eucharist need not wait until the hereafter to receive eternal life: they already possess it on earth, as the first-fruits of a future fullness which will embrace man in his totality. For in the Eucharist we also receive the pledge of our bodily resurrection at the end of the world: "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day" (Jn 6:54). This pledge of the future resurrection comes from the fact that the flesh of the Son of Man, given as food, is his body in its glorious state after the resurrection. With the Eucharist we digest, as it were, the "secret" of the resurrection. For this reason Saint Ignatius of Antioch rightly defined the Eucharistic Bread as "a medicine of immortality, an antidote to death".32

19.  The eschatological tension kindled by the Eucharist expresses and reinforces our communion with the Church in heaven. It is not by chance that the Eastern Anaphoras and the Latin Eucharistic Prayers honour Mary, the ever-Virgin Mother of Jesus Christ our Lord and God, the angels, the holy apostles, the glorious martyrs and all the saints. This is an aspect of the Eucharist which merits greater attention: in celebrating the sacrifice of the Lamb, we are united to the heavenly "liturgy" and become part of that great multitude which cries out: "Salvation belongs to our God who sits upon the throne, and to the Lamb!" (Rev 7:10). The Eucharist is truly a glimpse of heaven appearing on earth. It is a glorious ray of the heavenly Jerusalem which pierces the clouds of our history and lights up our journey.

20.  A significant consequence of the eschatological tension inherent in the Eucharist is also the fact that it spurs us on our journey through history and plants a seed of living hope in our daily commitment to the work before us. Certainly the Christian vision leads to the expectation of "new heavens" and "a new earth" (Rev 21:1), but this increases, rather than lessens, our sense of responsibility for the world today.33 I wish to reaffirm this forcefully at the beginning of the new millennium, so that Christians will feel more obliged than ever not to neglect their duties as citizens in this world. Theirs is the task of contributing with the light of the Gospel to the building of a more human world, a world fully in harmony with God's plan.

Many problems darken the horizon of our time. We need but think of the urgent need to work for peace, to base relationships between peoples on solid premises of justice and solidarity, and to defend human life from conception to its natural end. And what should we say of the thousand inconsistencies of a "globalized" world where the weakest, the most powerless and the poorest appear to have so little hope! It is in this world that Christian hope must shine forth! For this reason too, the Lord wished to remain with us in the Eucharist, making his presence in meal and sacrifice the promise of a humanity renewed by his love. Significantly, in their account of the Last Supper, the Synoptics recount the institution of the Eucharist, while the Gospel of John relates, as a way of bringing out its profound meaning, the account of the "washing of the feet", in which Jesus appears as the teacher of communion and of service (cf. Jn 13:1-20). The Apostle Paul, for his part, says that it is "unworthy" of a Christian community to partake of the Lord's Supper amid division and indifference towards the poor (cf. 1 Cor 11:17-22, 27-34).34

Proclaiming the death of the Lord "until he comes" (1 Cor 11:26) entails that all who take part in the Eucharist be committed to changing their lives and making them in a certain way completely "Eucharistic". It is this fruit of a transfigured existence and a commitment to transforming the world in accordance with the Gospel which splendidly illustrates the eschatological tension inherent in the celebration of the Eucharist and in the Christian life as a whole: "Come, Lord Jesus!" (Rev 22:20).

Chapter Two
The Eucharist Builds the Church

21.  The Second Vatican Council teaches that the celebration of the Eucharist is at the centre of the process of the Church's growth. After stating that "the Church, as the Kingdom of Christ already present in mystery, grows visibly in the world through the power of God",35 then, as if in answer to the question: "How does the Church grow?", the Council adds: "as often as the sacrifice of the Cross by which 'Christ our pasch is sacrificed' (1 Cor 5:7) is celebrated on the altar, the work of our redemption is carried out. At the same time in the sacrament of the Eucharistic bread, the unity of the faithful, who form one body in Christ (cf. 1 Cor 10:17), is both expressed and brought about".36

A causal influence of the Eucharist is present at the Church's very origins. The Evangelists specify that it was the Twelve, the Apostles, who gathered with Jesus at the Last Supper (cf. Mt 26:20; Mk 14:17; Lk 22:14). This is a detail of notable importance, for the Apostles "were both the seeds of the new Israel and the beginning of the sacred hierarchy".37 By offering them his body and his blood as food, Christ mysteriously involved them in the sacrifice which would be completed later on Calvary. By analogy with the Covenant of Mount Sinai, sealed by sacrifice and the sprinkling of blood,38 the actions and words of Jesus at the Last Supper laid the foundations of the new messianic community, the People of the New

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Covenant.

The Apostles, by accepting in the Upper Room Jesus' invitation: "Take, eat", "Drink of it, all of you" (Mt 26:26-27), entered for the first time into sacramental communion with him. From that time forward, until the end of the age, the Church is built up through sacramental communion with the Son of God who was sac- rificed for our sake: "Do this is remembrance of me... Do this, as often as you drink it, in remembrance of me" (1 Cor 11:24-25; cf. Lk 22:19).

22.  Incorporation into Christ, which is brought about by Baptism, is constantly renewed and consolidated by sharing in the Eucharistic Sacrifice, especially by that full sharing which takes place in sacramental communion. We can say not only that each of us receives Christ, but also that Christ receives each of us. He enters into friendship with us: "You are my friends" (Jn 15:14). Indeed, it is because of him that we have life: "He who eats me will live because of me" (Jn 6:57). Eucharistic communion brings about in a sublime way the mutual "abiding" of Christ and each of his followers: "Abide in me, and I in you" (Jn 15:4).

By its union with Christ, the People of the New Covenant, far from closing in upon itself, becomes a "sacrament" for humanity,39 a sign and instrument of the salvation achieved by Christ, the light of the world and the salt of the earth (cf. Mt 5:13-16), for the redemption of all.40 The Church's mission stands in continuity with the mission of Christ: "As the Father has sent me, even so I send you" (Jn 20:21). From the perpetuation of the sacrifice of the Cross and her communion with the body and blood of Christ in the Eucharist, the Church draws the spiritual power needed to carry out her mission. The Eucharist thus appears as both the source and the summit of all evangelization, since its goal is the communion of mankind with Christ and in him with the Father and the Holy Spirit.41

23.  Eucharistic communion also confirms the Church in her unity as the body of Christ. Saint Paul refers to this unifying power of participation in the banquet of the Eucharist when he writes to the Corinthians: "The bread which we break, is it not a communion in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread" (1 Cor 10:16-17). Saint John Chrysostom's commentary on these words is profound and perceptive: "For what is the bread? It is the body of Christ. And what do those who receive it become? The Body of Christ - not many bodies but one body. For as bread is completely one, though made of up many grains of wheat, and these, albeit unseen, remain nonetheless present, in such a way that their difference is not apparent since they have been made a perfect whole, so too are we mutually joined to one another and together united with Christ".42 The argument is compelling: our union with Christ, which is a gift and grace for each of us, makes it possible for us, in him, to share in the unity of his body which is the Church. The Eucharist reinforces the incorporation into Christ which took place in Baptism though the gift of the Spirit (cf. 1 Cor 12:13, 27).

The joint and inseparable activity of the Son and of the Holy Spirit, which is at the origin of the Church, of her consolidation and her continued life, is at work in the Eucharist. This was clearly evident to the author of the Liturgy of Saint James: in the epiclesis of the Anaphora, God the Father is asked to send the Holy Spirit upon the faithful and upon the offerings, so that the body and blood of Christ "may be a help to all those who partake of it ... for the sanctification of their souls and bodies".43 The Church is fortified by the divine Paraclete through the sanctification of the faithful in the Eucharist.

24.  The gift of Christ and his Spirit which we receive in Eucharistic communion superabundantly fulfils the yearning for fraternal unity deep- ly rooted in the human heart; at the same time it elevates the experience of fraternity already present in our common sharing at the same Eucharistic table to a degree which far surpasses that of the simple human experience of sharing a meal. Through her communion with the body of Christ the Church comes to be ever more profoundly "in Christ in the nature of a sacrament, that is, a sign and instrument of intimate unity with God and of the unity of the whole human race".44

The seeds of disunity, which daily experience shows to be so deeply rooted in humanity as a result of sin, are countered by the unifying power of the body of Christ. The Eucharist, precisely by building up the Church, creates human community.

25.  The worship of the Eucharist outside of the Mass is of inestimable value for the life of the Church. This worship is strictly linked to the celebration of the Eucharistic Sacrifice. The presence of Christ under the sacred species reserved after Mass-a presence which lasts as long as the species of bread and of wine remain 45-derives from the celebration of the sacrifice and is directed towards communion, both sacramental and spiritual.46 It is the responsibility of Pastors to encourage, also by their personal witness, the practice of Eucharistic adoration, and exposition of the Blessed Sacrament in particular, as well as prayer of adoration before Christ present under the Eucharistic species.47

It is pleasant to spend time with him, to lie close to his breast like the Beloved Disciple (cf. Jn 13:25) and to feel the infinite love present in his heart. If in our time Christians must be distinguished above all by the "art of prayer",48 how can we not feel a renewed need to spend time in

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spiritual converse, in silent adoration, in heartfelt love before Christ present in the Most Holy Sacrament? How often, dear brother and sisters, have I experienced this, and drawn from it strength, consolation and support!

This practice, repeatedly praised and recommended by the Magisterium,49 is supported by the example of many saints. Particularly outstanding in this regard was Saint Alphonsus Liguori, who wrote: "Of all devotions, that of adoring Jesus in the Blessed Sacrament is the greatest after the sacraments, the one dearest to God and the one most helpful to us".50 The Eucharist is a priceless treasure: by not only celebrating it but also by praying before it outside of Mass we are enabled to make contact with the very wellspring of grace. A Christian community desirous of contemplating the face of Christ in the spirit which I proposed in the Apostolic Letters Novo Millennio Ineunte and Rosarium Virginis Mariae cannot fail also to develop this aspect of Eucharistic worship, which prolongs and increases the fruits of our communion in the body and blood of the Lord.

1"In the course of the day the faithful should not omit visiting the Blessed Sacrament, which in accordance with liturgical law must be reserved in churches with great reverence in a prominent place. Such visits are a sign of gratitude, an expression of love and an acknowledgment of the Lord's presence": Paul VI, Encyclical Letter Mysterium Fidei (3 September 1965): AAS 57 (1965), 771.

Chapter Three
The Apostolicity of the Eucharist and of the Church

26.  If, as I have said, the Eucharist builds the Church and the Church makes the Eucharist, it follows that there is a profound relationship between the two, so much so that we can apply to the Eucharistic mystery the very words with which, in the Nicene-Constantinopolitan Creed, we profess the Church to be "one, holy, catholic and apostolic". The Eucharist too is one and catholic. It is also holy, indeed, the Most Holy Sacrament. But it is above all its apostolicity that we must now consider.

27.  The Catechism of the Catholic Church, in explaining how the Church is apostolic-founded on the Apostles-sees three meanings in this expression. First, "she was and remains built on 'the foundation of the Apostles' (Eph 2:20), the witnesses chosen and sent on mission by Christ himself".51 The Eucharist too has its foundation in the Apostles, not in the sense that it did not originate in Christ himself, but because it was entrusted by Jesus to the Apostles and has been handed down to us by them and by their successors. It is in continuity with the practice of the Apostles, in obedience to the Lord's command, that the Church has celebrated the Eucharist down the centuries.

The second sense in which the Church is apostolic, as the Catechism points out, is that "with the help of the Spirit dwelling in her, the Church keeps and hands on the teaching, the 'good deposit', the salutary words she has heard from the Apostles".52 Here too the Eucharist is apostolic, for it is celebrated in conformity with the faith of the Apostles. At various times in the two-thousand-year history of the People of the New Covenant, the Church's Magisterium has more precisely defined her teaching on the Eucharist, including its proper terminology, precisely in order to safeguard the apostolic faith with regard to this sublime mystery. This faith remains unchanged and it is essential for the Church that it remain unchanged.

28.  Lastly, the Church is apostolic in the sense that she "continues to be taught, sanctified and guided by the Apostles until Christ's return, through their successors in pastoral office: the college of Bishops assisted by priests, in union with the Successor of Peter, the Church's supreme pastor".53 Succession to the Apostles in the pastoral mission necessarily entails the sacrament of Holy Orders, that is, the uninterrupted sequence, from the very beginning, of valid episcopal ordinations.54 This succession is essential for the Church to exist in a proper and full sense.

The Eucharist also expresses this sense of apostolicity. As the Second Vatican Council teach- es, "the faithful join in the offering of the Eucharist by virtue of their royal priesthood",55 yet it is the ordained priest who, "acting in the person of Christ, brings about the Eucharistic Sacrifice and offers it to God in the name of all the people".56 For this reason, the Roman Missal prescribes that only the priest should recite the Eucharistic Prayer, while the people participate in faith and in silence.57

29.  The expression repeatedly employed by the Second Vatican Council, according to which "the ministerial priest, acting in the person of Christ, brings about the Eucharistic Sacrifice",58 was already firmly rooted in papal teaching.59 As I have pointed out on other occasions, the phrase in persona Christi "means more than offering 'in the name of' or 'in the place of' Christ. In persona means in specific sacramental identification with the eternal High Priest who is the author and principal subject of this sacrifice of his, a sacrifice in which, in truth, nobody can take his place".60 The ministry of priests who have received the sacrament of Holy Orders, in the economy of salvation chosen by Christ, makes clear that the Eucharist which they celebrate is a gift which radically transcends the power of the assembly and is in any event essential for validly linking the Eucharistic consecration to the sacrifice of the Cross and to the Last Supper. The assembly gathered together for the celebration of the Eucharist, if it is to be a truly Eucharistic assembly, absolutely requires the presence of an ordained priest as its president. On the other hand, the community is by itself incapable of providing an ordained minister. This minister is a gift which the assembly receives through episcopal succession going back to the Apostles. It is the Bishop who, through the Sacrament of Holy Orders, makes a new presbyter by conferring upon him the power to consecrate the Eucharist. Consequently, "the Eucharistic mystery cannot be celebrated in any community except by an ordained priest, as the Fourth Lateran Council expressly taught".61

30.  The Catholic Church's teaching on the relationship between priestly ministry and the Eucharist and her teaching on the Eucharistic Sacrifice have both been the subject in recent

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decades of a fruitful dialogue in the area of ecumenism. We must give thanks to the Blessed Trinity for the significant progress and convergence achieved in this regard, which lead us to hope one day for a full sharing of faith. Nonetheless, the observations of the Council concerning the Ecclesial Communities which arose in the West from the sixteenth century onwards and are separated from the Catholic Church remain fully pertinent: "The Ecclesial Communities separated from us lack that fullness of unity with us which should flow from Baptism, and we believe that especially because of the lack of the sacrament of Orders they have not preserved the genuine and total reality of the Eucharistic mystery. Nevertheless, when they commemorate the Lord's death and resurrection in the Holy Supper, they profess that it signifies life in communion with Christ and they await his coming in glory".62

The Catholic faithful, therefore, while respecting the religious convictions of these separated brethren, must refrain from receiving the communion distributed in their celebrations, so as not to condone an ambiguity about the nature of the Eucharist and, consequently, to fail in their duty to bear clear witness to the truth. This would result in slowing the progress being made towards full visible unity. Similarly, it is unthinkable to substitute for Sunday Mass ecumenical celebrations of the word or services of common prayer with Christians from the aforementioned Ecclesial Communities, or even participation in their own liturgical services. Such celebrations and services, however praiseworthy in certain situations, prepare for the goal of full communion, including Eucharistic communion, but they cannot replace it.

The fact that the power of consecrating the Eucharist has been entrusted only to Bishops and priests does not represent any kind of belittlement of the rest of the People of God, for in the communion of the one body of Christ which is the Church this gift redounds to the benefit of all.

31.  If the Eucharist is the centre and summit of the Church's life, it is likewise the centre and summit of priestly ministry. For this reason, with a heart filled with gratitude to our Lord Jesus Christ, I repeat that the Eucharist "is the principal and central raison d'être of the sacrament of priesthood, which effectively came into being at the moment of the institution of the Eucharist".63

Priests are engaged in a wide variety of pastoral activities. If we also consider the social and cultural conditions of the modern world it is easy to understand how priests face the very real risk of losing their focus amid such a great number of different tasks. The Second Vatican Council saw in pastoral charity the bond which gives unity to the priest's life and work. This, the Council adds, "flows mainly from the Eucharistic Sacrifice, which is therefore the centre and root of the whole priestly life".64 We can understand, then, how important it is for the spiritual life of the priest, as well as for the good of the Church and the world, that priests follow the Council's recommendation to celebrate the Eucharist daily: "for even if the faithful are unable to be present, it is an act of Christ and the Church".65 In this way priests will be able to counteract the daily tensions which lead to a lack of focus and they will find in the Eucharistic Sacrifice-the true centre of their lives and ministry-the spiritual strength needed to deal with their different pastoral responsibilities. Their daily activity will thus become truly Eucharistic.

The centrality of the Eucharist in the life and ministry of priests is the basis of its centrality in the pastoral promotion of priestly vocations. It is in the Eucharist that prayer for vocations is most close- ly united to the prayer of Christ the Eternal High Priest. At the same time the diligence of priests in carrying out their Eucharistic ministry, together with the conscious, active and fruitful participation of the faithful in the Eucharist, provides young men with a powerful example and incentive for responding generously to God's call. Often it is the example of a priest's fervent pastoral charity which the Lord uses to sow and to bring to fruition in a young man's heart the seed of a priestly calling.

32.  All of this shows how distressing and irregular is the situation of a Christian community which, despite having sufficient numbers and variety of faithful to form a parish, does not have a priest to lead it. Parishes are communities of the baptized who express and affirm their identity above all through the celebration of the Eucharistic Sacrifice. But this requires the presence of a presbyter, who alone is qualified to offer the Eucharist in persona Christi. When a community lacks a priest, attempts are rightly made somehow to remedy the situation so that it can continue its Sunday celebrations, and those religious and laity who lead their brothers and sisters in prayer exercise in a praiseworthy way the common priesthood of all the faithful based on the grace of Baptism. But such solutions must be considered merely temporary, while the community awaits a priest.

The sacramental incompleteness of these celebrations should above all inspire the whole community to pray with greater fervour that the Lord will send labourers into his harvest (cf. Mt 9:38). It should also be an incentive to mobilize all the resources needed for an adequate pastoral promotion of vocations, without yielding to the temptation to seek solutions which lower the moral and formative standards demanded of candidates for the priesthood.

33.  When, due to the scarcity of priests, non- ordained members of the faithful are entrusted with a share in the pastoral care of a parish, they should bear in mind that - as the Second Vatican Council teaches - "no Christian community can be built up unless it has its basis and centre in the celebration of the most Holy Eucharist".66 They have a responsibility, therefore, to keep alive in the community a genuine "hunger" for the Eucharist, so that no opportunity for the celebration of Mass will ever be missed, also taking advantage of the occasional presence of a priest who is not impeded by Church law from celebrating Mass.

TO BE CONTINUED NEXT

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MONDAY   Acts 6:8-15 Ps 119:23-24,26-27,29-30 Jn 6:22-29

TUES.  Acts 7:51-8:1a Ps 31:3cd-4,6ab,7b,8a,17,21ab  Jn 6:30-35

WED.  Acts 8:1b-8 Ps 66:1-3a,4-7a Jn 6:35-40

THURS.  Acts 8:26-40 Ps 66:8-9,16-17,20 Jn 6:44-51

FRIDAY  Acts 9:1-20 Ps 117:1-2 Jn 6:52-59

SATURDAY   Acts 9:31-42 Ps 116:12-17 Jn 6:60-69

NEXT SUNDAY - 4TH SUNDAY OF EASTER     Acts 4:8-12 Ps 118:1,8-9,21-23,26,29  1Jn 3:1-2 Jn 10:11-18

CCD News

·          May 5th,7th,8th from 3-4:30 p.m. practice for those receiving First Holy Communion on May 10/11.

·          May 6th, the Rosary Society is having the Crowning of the Blessed Mother at 7 p.m. in church.  All Communicants are asked to form the Living Rosary.  Practice for this will be at the same time as communion practice.  Children will remain until 5 p.m.  Notices will be sent home.

·          New registration May 7th at Convent 6:30-8 p.m. & May 8th in Chapel Hall 6:30-8 p.m.  Please bring baptismal certificate & $40 fee.  If you have a child in grades 1 or 6 in September, this is the time to register them into Sacramental class - each Sacrament has a 2 year preparation period.

·          Please return your child’s re-registration envelope that was sent home.  New registrants do not go on this form.

·          Please return Social forms for the closing of the year where children will receive report cards/awards.  Tickets will be given out on May 11th.

·          Parents of First Communicants - a letter for the group Communion (May 17th) will be sent home asking if your child will attend and how many adults.  Please return immediately!

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