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May 18th, 2003

Fifth Sunday of Easter 

Let Us Pray For Those Seriously Ill
 Frances Muzikar, Joan Wheeler, Angela Krajnik, John Brawer, Richard Carlson, Cecilia Villanueva, James McGrath and Joseph Sarao.

Vocation reflections

Barnabas explained how the Lord appeared to Saul and spoke to him on his journey.  This event changed Saul’s life forever.  Is the Lord speaking to you on your journey?  Could he be asking you to make a dramatic change and be a priest, 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
Jesus asks us to commit ourselves to be good stewards of the gifts entrusted to us, to share our time, our talent and our treasure as an outward sign of the love and gratitude we have for Him.

Our Weekly Offering

May  2003

May 10/11                $  4,931.

Month’s Total           $ 10,472.

Month’s Average       $  5,236.

Mailed in, thank you     $  178.     

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. 

Holy Day of Obligation

On Thursday, May 29th, we will celebrate Ascension Thursday with an anticipated Mass on Wednesday, May 28th at 6:30 p.m. and on Thursday, May 29th Masses at 7 a.m., 9 a.m. and 6:30 p.m.  No Novena!

 Second Collection

This weekend will be a second collection for Communicating God’s Word (Latin America).  Your gift to the Collection provides greatly needed pastoral care and religious training to rural communities and indigenous populations, helping to enrich people’s faith with genuine Catholic teaching.  Please give generously.

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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

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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

51.  All of this makes clear the great responsibility which belongs to priests in particular for the celebration of the Eucharist. It is their responsibility to preside at the Eucharist in persona Christi and to provide a witness to and a service of communion not only for the community directly taking part in the celebration, but also for the universal Church, which is a part of every Eucharist. It must be lamented that, especially in the years following the post-conciliar liturgical reform, as a result of a misguided sense of creativity and adaptation there have been a number of abuses which have been a source of suffering for many. A certain reaction against "formalism" has led some, especially in certain regions, to consider the "forms" chosen by the Church's great liturgical tradition and her Magisterium as non-binding and to introduce unauthorized innovations which are often completely inappropriate.

I consider it my duty, therefore to appeal urgently that the liturgical norms for the celebration of the Eucharist be observed with great fidelity. These norms are a concrete expression of the authentically ecclesial nature of the Eucharist; this is their deepest meaning. Liturgy is never anyone's private property, be it of the celebrant or of the community in which the mysteries are celebrated. The Apostle Paul had to address fiery words to the community of Corinth because of grave shortcomings in their celebration of the Eucharist resulting in divisions (schismata) and the emergence of factions (haireseis) (cf. 1 Cor 11:17-34). Our time, too, calls for a renewed awareness and appreciation of liturgical norms as a reflection of, and a witness to, the one universal Church made present in every celebration of the Eucharist. Priests who faithfully celebrate Mass according to the liturgical norms, and communities which conform to those norms, quietly but eloquently demonstrate their love for the Church. Precisely to bring out more clearly this deeper meaning of liturgical norms, I have asked the competent offices of the Roman Curia to prepare a more specific document, including prescriptions of a juridical nature, on this very important subject. No one is permitted to undervalue the mystery entrusted to our hands: it is too great for anyone to feel free to treat it lightly and with disregard for its sacredness and its universality.

Chapter Six
At the School of Mary, "Woman of the Eucharist"

52.  If we wish to rediscover in all its richness the profound relationship between the Church and the Eucharist, we cannot neglect Mary, Mother and model of the Church. In my Apostolic Letter Rosarium Virginis Mariae, I pointed to the Blessed Virgin Mary as our teacher in contemplating Christ's face, and among the mysteries of light I included the institution of the Eucharist.102 Mary can guide us towards this most holy sacrament, because she herself has a profound relationship with it.

At first glance, the Gospel is silent on this subject. The account of the institution of the Eucharist on the night of Holy Thursday makes no mention of Mary. Yet we know that she was present among the Apostles who prayed "with one accord" (cf. Acts 1:14) in the first community which gathered after the Ascension in expectation of Pentecost. Certainly Mary must have been present at the Eucharistic celebrations of the first generation of Christians, who were devoted to "the breaking of bread" (Acts 2:42).

But in addition to her sharing in the Eucharistic banquet, an indirect picture of Mary's relationship with the Eucharist can be had, beginning with her interior disposition. Mary is a "woman of the Eucharist" in her whole life. The Church, which looks to Mary as a model, is also called to imitate her in her relationship with this most holy mystery.

53.  Mysterium fidei! If the Eucharist is a mystery of faith which so greatly transcends our understanding as to call for sheer abandonment to the word of God, then there can be no one like Mary to act as our support and guide in acquiring this disposition. In repeating what Christ did at the Last Supper in obedience to his command: "Do this in memory of me!", we also accept Mary's invitation to obey him without hesitation: "Do whatever he tells you" (Jn 2:5). With the same maternal concern which she showed at the wedding feast of Cana, Mary seems to say to us: "Do not waver; trust in the words of my Son. If he was able to change water into wine, he can also turn bread and wine into his body and blood, and through this mystery bestow on believers the living memorial of his passover, thus becoming the 'bread of life'".

54.  In a certain sense Mary lived her Eucharistic faith even before the institution of the Eucharist, by the very fact that she offered her virginal womb for the Incarnation of God's Word. The Eucharist, while commemorating the passion and resurrection, is also in continuity with the incarnation. At the Annunciation Mary conceived the Son of God in the physical reality of his body and blood, thus anticipating within herself what to some degree happens sacramentally in every believer who receives, under the signs of bread and wine, the Lord's body and blood.

As a result, there is a profound analogy between the Fiat which Mary said in reply to the angel, and the Amen which every believer says when receiving the body of the Lord. Mary was asked to believe that the One whom she conceived "through the Holy Spirit" was "the Son of God" (Lk 1:30-35). In continuity with the Virgin's faith, in the Eucharistic mystery we are asked to believe that the same Jesus Christ, Son of God and Son of Mary, becomes present in his full humanity and divinity under the signs of bread and wine.

"Blessed is she who believed" (Lk 1:45). Mary also anticipated, in the mystery of the incarnation, the Church's Eucharistic faith. When, at the Visitation, she bore in her womb the Word made flesh, she became in some way a "tabernacle"-the first "tabernacle" in

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history-in which the Son of God, still invisible to our human gaze, allowed himself to be adored by Elizabeth, radiating his light as it were through the eyes and the voice of Mary. And is not the enraptured gaze of Mary as she contemplated the face of the newborn Christ and cradled him in her arms that unparalleled model of love which should inspire us every time we receive Eucharistic communion?

55.  Mary, throughout her life at Christ's side and not only on Calvary, made her own the sacrificial dimension of the Eucharist. When she brought the child Jesus to the Temple in Jerusalem "to present him to the Lord" (Lk 2:22), she heard the aged Simeon announce that the child would be a "sign of contradiction" and that a sword would also pierce her own heart (cf. Lk 2:34-35). The tragedy of her Son's crucifixion was thus foretold, and in some sense Mary's Stabat Mater at the foot of the Cross was foreshadowed. In her daily preparation for Calvary, Mary experienced a kind of "anticipated Eucharist"-one might say a "spiritual communion"-of desire and of oblation, which would culminate in her union with her Son in his passion, and then find expression after Easter by her partaking in the Eucharist which the Apostles celebrated as the memorial of that passion.

What must Mary have felt as she heard from the mouth of Peter, John, James and the other Apostles the words spoken at the Last Supper: "This is my body which is given for you" (Lk 22:19)? The body given up for us and made present under sacramental signs was the same body which she had conceived in her womb! For Mary, receiving the Eucharist must have somehow meant welcoming once more into her womb that heart which had beat in unison with hers and reliving what she had experienced at the foot of the Cross.

56.  "Do this in remembrance of me" (Lk 22:19). In the "memorial" of Calvary all that Christ accomplished by his passion and his death is present. Consequently all that Christ did with regard to his Mother for our sake is also present. To her he gave the beloved disciple and, in him, each of us: "Behold, your Son!". To each of us he also says: "Behold your mother!" (cf. Jn 19: 26-27).

Experiencing the memorial of Christ's death in the Eucharist also means continually receiving this gift. It means accepting-like John-the one who is given to us anew as our Mother. It also means taking on a commitment to be conformed to Christ, putting ourselves at the school of his Mother and allowing her to accompany us. Mary is present, with the Church and as the Mother of the Church, at each of our celebrations of the Eucharist. If the Church and the Eucharist are inseparably united, the same ought to be said of Mary and the Eucharist. This is one reason why, since ancient times, the commemoration of Mary has always been part of the Eucharistic celebrations of the Churches of East and West.

57.  In the Eucharist the Church is completely united to Christ and his sacrifice, and makes her own the spirit of Mary. This truth can be understood more deeply by re-reading the Magnificat in a Eucharistic key. The Eucharist, like the Canticle of Mary, is first and foremost praise and thanksgiving. When Mary exclaims: "My soul magnifies the Lord and my spirit rejoices in God my Saviour", she already bears Jesus in her womb. She praises God "through" Jesus, but she also praises him "in" Jesus and "with" Jesus. This is itself the true "Eucharistic attitude".

At the same time Mary recalls the wonders worked by God in salvation history in fulfilment of the promise once made to the fathers (cf. Lk 1:55), and proclaims the wonder that surpasses them all, the redemptive incarnation. Lastly, the Magnificat reflects the eschatological tension of the Eucharist. Every time the Son of God comes again to us in the "poverty" of the sacramental signs of bread and wine, the seeds of that new history wherein the mighty are "put down from their thrones" and "those of low degree are exalted" (cf. Lk 1:52), take root in the world. Mary sings of the "new heavens" and the "new earth" which find in the Eucharist their anticipation and in some sense their programme and plan. The Magnificat expresses Mary's spirituality, and there is nothing greater than this spirituality for helping us to experience the mystery of the Eucharist. The Eucharist has been given to us so that our life, like that of Mary, may become completely a Magnificat!

Conclusion

58.  Ave, verum corpus natum de Maria Virgine! Several years ago I celebrated the fiftieth anniversary of my priesthood. Today I have the grace of offering the Church this Encyclical on the Eucharist on the Holy Thursday which falls during the twenty-fifth year of my Petrine ministry. As I do so, my heart is filled with gratitude. For over a half century, every day, beginning on 2 November 1946, when I celebrated my first Mass in the Crypt of Saint Leonard in Wawel Cathedral in Krakow, my eyes have gazed in recollection upon the host and the chalice, where time and space in some way "merge" and the drama of Golgotha is re-presented in a living way, thus revealing its mysterious "contemporaneity". Each day my faith has been able to recognize in the consecrated bread and wine the divine Wayfarer who joined the two disciples on the road to Emmaus and opened their eyes to the light and their hearts to new hope (cf. Lk 24:13-35).

Allow me, dear brothers and sisters, to share with deep emotion, as a means of accompanying and strengthening your faith, my own testimony of faith in the Most Holy Eucharist. Ave verum corpus natum de Maria Virgine, vere passum, immolatum, in cruce pro homine! Here is the Church's treasure, the heart of the world, the pledge of the fulfilment for which each man and woman, even unconsciously, yearns. A great and transcendent mystery, indeed, and one that taxes our mind's ability to pass beyond appearances. Here our senses fail us: visus, tactus, gustus in te fallitur, in the words of the hymn Adoro Te Devote; yet faith alone, rooted in the word of Christ handed down to us by the Apostles, is sufficient for us. Allow me, like Peter at the end of the Eucharistic discourse in John's Gospel, to say once more to Christ, in the name of the whole Church and in the name of each of you: "Lord to whom shall we go? You have the words of eternal life" (Jn 6:68).

59.  At the dawn of this third millennium, we, the children of the Church, are called to undertake with renewed enthusiasm the journey of Christian living. As I wrote in my Apostolic

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Apostolic Letter Novo Millennio Ineunte, "it is not a matter of inventing a 'new

Every commitment to holiness, every activity aimed at carrying out the Church's mission, every work of pastoral planning, must draw the strength it needs from the Eucharistic mystery and in turn be directed to that mystery as its culmination. In the Eucharist we have Jesus, we have his redemptive sacrifice, we have his resurrection, we have the gift of the Holy Spirit, we have adoration, obedience and love of the Father. Were we to disregard the Eucharist, how could we overcome our own deficiency?

60.  The mystery of the Eucharist-sacrifice, presence, banquet-does not allow for reduction or exploitation; it must be experienced and lived in its integrity, both in its celebration and in the intimate converse with Jesus which takes place after receiving communion or in a prayerful moment of Eucharistic adoration apart from Mass. These are times when the Church is firmly built up and it becomes clear what she truly is: one, holy, catholic and apostolic; the people, temple and family of God; the body and bride of Christ, enlivened by the Holy Spirit; the universal sacrament of salvation and a hierarchically structured communion.

The path taken by the Church in these first years of the third millennium is also a path of renewed ecumenical commitment. The final decades of the second millennium, culminating in the Great Jubilee, have spurred us along this path and called for all the baptized to respond to the prayer of Jesus "ut unum sint " (Jn 17:11). The path itself is long and strewn with obstacles greater than our human resources alone can overcome, yet we have the Eucharist, and in its presence we can hear in the depths of our hearts, as if they were addressed to us, the same words heard by the Prophet Elijah: "Arise and eat, else the journey will be too great for you" (1 Kg 19:7). The treasure of the Eucharist, which the Lord places before us, impels us towards the goal of full sharing with all our brothers and sisters to whom we are joined by our common Baptism. But if this treasure is not to be squandered, we need to respect the demands which derive from its being the sacrament of communion in faith and in apostolic succession.

By giving the Eucharist the prominence it deserves, and by being careful not to diminish any of its dimensions or demands, we show that we are truly conscious of the greatness of this gift. We are urged to do so by an uninterrupted tradition, which from the first centuries on has found the Christian community ever vigilant in guarding this "treasure". Inspired by love, the Church is anxious to hand on to future generations of Christians, without loss, her faith and teaching with regard to the mystery of the Eucharist. There can be no danger of excess in our care for this mystery, for "in this sacrament is recapitulated the whole mystery of our salvation".104

61.  Let us take our place, dear brothers and sisters, at the school of the saints, who are the great interpreters of true Eucharistic piety. In them the theology of the Eucharist takes on all the splendour of a lived reality; it becomes "contagious" and, in a manner of speaking, it "warms our hearts". Above all, let us listen to Mary Most Holy, in whom the mystery of the Eucharist appears, more than in anyone else, as a mystery of light. Gazing upon Mary, we come to know the transforming power present in the Eucharist. In her we see the world renewed in love. Contemplating her, assumed body and soul into heaven, we see opening up before us those "new heavens" and that "new earth" which will appear at the second coming of Christ. Here below, the Eucharist represents their pledge, and in a certain way, their anticipation: "Veni, Domine Iesu!" (Rev 22:20).

In the humble signs of bread and wine, changed into his body and blood, Christ walks beside us as our strength and our food for the journey, and he enables us to become, for everyone, witnesses of hope. If, in the presence of this mystery, reason experiences its limits, the heart, enlightened by the grace of the Holy Spirit, clearly sees the response that is demanded, and bows low in adoration and unbounded love.

Let us make our own the words of Saint Thomas Aquinas, an eminent theologian and an impassioned poet of Christ in the Eucharist, and turn in hope to the contemplation of that goal to which our hearts aspire in their thirst for joy and peace:

Bone pastor, panis vere,

Iesu, nostri miserere...

Come then, good Shepherd, bread divine,

Still show to us thy mercy sign;

Oh, feed us, still keep us thine;

So we may see thy glories shine

in fields of immortality.

O thou, the wisest, mightiest, best,

Our present food, our future rest,

Come, make us each thy chosen guest,

Co-heirs of thine, and comrades blest

With saints whose dwelling is with thee.

Given in Rome, at Saint Peter's, on 17 April, Holy Thursday, in the year 2003, the Twenty- fifth of my Pontificate, the Year of the Rosary.

Notes

1Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 11.

2Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests Presbyterorum Ordinis, 5.

3Cf. John Paul II, Apostolic Letter Rosarium Virginis Mariae (16 October 2002), 21: AAS 95 (2003), 19.

4This is the title which I gave to an autobiographical testimony issued for my fiftieth anniversary of priestly ordination.

5Leonis XIII P.M. Acta, XXII (1903), 115-136.

6AAS 39 (1947), 521-595.

7AAS 57 (1965), 753-774.

8AAS 72 (1980), 113-148.

9Cf. Second Vatican Ecumenical Council, Constitution Sacrosanctum Concilium, 47: "... our Saviour instituted the Eucharistic Sacrifice of his body and blood, in order to perpetuate the sacrifice of the Cross throughout time, until he should return".

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10Catechism of the Catholic Church, 1085.

11Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 3.

12Cf. Paul VI, Solemn Profession of Faith, 30 June 1968, 24: AAS 60 (1968), 442; John Paul II, Apostolic Letter Dominicae Cenae (24 February 1980), 12: AAS 72 (1980), 142.

13Catechism of the Catholic Church, 1382.

14Catechism of the Catholic Church, 1367.

15In Epistolam ad Hebraeos Homiliae, Hom. 17,3: PG 63, 131.

16Cf. Ecumenical Council of Trent, Session XXII, Doctrina de ss. Missae Sacrificio, Chapter 2: DS 1743: "It is one and the same victim here offering himself by the ministry of his priests, who then offered himself on the Cross; it is only the manner of offering that is different".

17Pius XII, Encyclical Letter Mediator Dei (20 November 1947): AAS 39 (1947), 548.

18John Paul II, Encyclical Letter Redemptor Hominis (15 March 1979), 20: AAS 71 (1979), 310.

19Dogmatic Constitution on the Church Lumen Gentium, 11.

20De Sacramentis, V, 4, 26: CSEL 73, 70.

21In Ioannis Evangelium, XII, 20: PG 74, 726.

22Encyclical Letter Mysterium Fidei (3 September 1965): AAS 57 (1965), 764.

23Session XIII, Decretum de ss. Eucharistia, Chapter 4: DS 1642.

24Mystagogical Catecheses, IV, 6: SCh 126, 138.

25Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, 8.

26Solemn Profession of Faith, 30 June 1968, 25: AAS 60 (1968), 442-443.

27Sermo IV in Hebdomadam Sanctam: CSCO 413/Syr. 182, 55.

28Anaphora.

29Eucharistic Prayer III.

30Solemnity of the Body and Blood of Christ, Second Vespers, Antiphon to the Magnificat.

31Missale Romanum, Embolism following the Lord's Prayer.

32Ad Ephesios, 20: PG 5, 661.

33Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 39.

34"Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad. He who said: 'This is my body' is the same who said: 'You saw me hungry and you gave me no food', and 'Whatever you did to the least of my brothers you did also to me' ... What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger. Start by satisfying his hunger and then with what is left you may adorn the altar as well": Saint John Chrysostom, In Evangelium S. Matthaei, hom. 50:3-4: PG 58, 508-509; cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 31: AAS 80 (1988), 553-556.

35Dogmatic Constitution Lumen Gentium, 3.

36Ibid.

37Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 5.

38"Moses took the blood and threw it upon the people, and said: 'Behold the blood of the Covenant which the Lord has made with you in accordance with all these words'" (Ex 24:8).

39Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 1.

40Cf. ibid., 9.

41Cf. Second Vatican Ecumenical Council, Decree on the Life and Ministry of Priests Presbyterorum Ordinis, 5. The same Decree, in No. 6, says: "No Christian community can be built up which does not grow from and hinge on the celebration of the most holy Eucharist".

42In Epistolam I ad Corinthios Homiliae, 24, 2: PG 61, 200; Cf. Didache, IX, 4: F.X. Funk, I, 22; Saint Cyprian, Ep. LXIII, 13: PL 4, 384.

43PO 26, 206.

44Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 1.

45Cf. Ecumenical Council of Trent, Session XIII, Decretum de ss. Eucharistia, Canon 4: DS 1654.

46Cf. Rituale Romanum: De sacra communione et de cultu mysterii eucharistici extra Missam, 36 (No. 80).

47Cf. ibid., 38-39 (Nos. 86-90).

48John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 32: AAS 93 (2001), 288.

49"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.

50Visite al SS. Sacramento e a Maria Santissima, Introduction: Opere Ascetiche, Avellino, 2000, 295.

51No. 857.

52Ibid.

53Ibid.

54Cf. Congregation for the Doctrine of the Faith, Letter Sacerdotium Ministeriale (6 August 1983), III.2: AAS 75 (1983), 1005.

55Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 10.

56Ibid.

57Cf. Institutio Generalis: Editio typica tertia, No. 147.

58Cf. Dogmatic Constitution on the Church Lumen Gentium, 10 and 28; Decree on the Ministry and Life of Priests Presbyterorum Ordinis, 2.

59"The minister of the altar acts in the person of Christ inasmuch as he is head, making an offering in the name of all the members": Pius XII, Encyclical Letter Mediator Dei (20 November 1947): AAS 39 (1947), 556; cf. Pius X, Apostolic Exhortation Haerent Animo (4 August 1908): Acta Pii X, IV, 16; Pius XI, Encyclical Letter Ad Catholici Sacerdotii (20 December 1935): AAS 28 (1936), 20.

60Apostolic Letter Dominicae Cenae (24 February 1980), 8: AAS 72 (1980), 128-129.

TO BE CONTINUED NEXT WEEK…..

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MONDAY   Acts 14:5-18 Ps 115:1-5,15-16 Jn 14:21-26

TUES.  Acts 14:19-28 Ps 145:10-13ab,21  Jn 14:27-31a

WED.  Acts 15:1-6 Ps 122:1-5 Jn 15:1-8

THURS.  Acts 15:7-21 Ps 96:1-3,10 Jn 15:9-11

FRIDAY  Acts 15:22-31 Ps 57:8-12  Jn 15:12-17

SATURDAY   Acts 16:1-10 Ps 100:2,3,5  Jn 15:18-21

NEXT SUNDAY - 6TH SUNDAY OF EASTER Acts 10:25-26,34-35,44-48 Ps 98:1-4  1Jn 4:7-10 Jn 15:9-17

Upcoming Ordination

On the morning of Saturday, May 24th, Deacon Wojciech Jaskowiak will be newly ordained at the Cathedral Basilica in Newark.  St. Anne’s Church will be supplying transportation for anyone wishing to attend his ordination.  Please sign up for the bus in the rectory ASAP.  Bus will leave from in front of St. Anne’s at 8 a.m. SHARP!

On Sunday, May 25th, Father Wojciech will say his First Mass at St. Anne’s at 12 Noon.  A reception for him will follow in the auditorium.

Used Cell Phones/Beepers

Please bring in your used cell phones and beepers.  They will be refurbished and sold around the world to people who need access to affordable telecommunications.  Seventy five percent of the net proceeds will go to support the Archbishop’s Annual Appeal.  If you or someone in your family, a friend or neighbor has an old cell phone/beeper, please put it to good use by depositing it in the collection box in the church vestibule.

Summer School

St. Anne’s School will offer summer school for grades 1-8 in subjects: Reading/Language Arts and Math.  Registration dates and times: June 3,4,5 from 12 p.m.-2 p.m. Fee is $100 per course and $15 (non-refundable) registration fee.  Textbooks and workbooks will be supplied.  This program is offered to: a student who has failed a major subject; a student who has not failed but is recommended by a teacher; or a student who is being retained.  See next week’s bulletin for more detailed information. 

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