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Sunday, January 14, 2018
2nd Sunday of Ordinary Time
Monday, January 15, 2018
Monday of the 2nd Week of Ordinary Time
Tuesday, January 16, 2018
Tuesday of the 1st week of Ordinary Time
Wednesday, January 17, 2018
St. Anthony, Abbott
Thursday, January 18, 2018
Thursday of the 2nd week of Ordinary Time
Friday, January 19, 2018
Friday of the 2nd week of Ordinary Time
Saturday, January 20, 2018
Saturday of the 2nd week of
who you are and be that well."
-St. Francis DeSales
Campus Mass and Devotions
Monday - Friday
Friday Rosary at dismissal time.
First Friday Exposition of the Blessed
First Friday of every month when school is in
Decade of the
Rosary at the
Statue of Mary
Wednesdays at 8
Please join us!
Do You Have A Vocation?
Is God calling you to be a
priest, a brother or a
member of a religious community?
Have you felt a need to serve
God's people, to minister to
their needs and help them find
out about the love of God?
Ask Fr. Matthew Issac or go to
for more information.
Are you ready to
Wake Up the World?
Vocations Prayer Card
In the annual faculty
service day, the staff,
administration and faculty
of St. Mary' spread out
across Stockton serving the
poor at St. Mary's Dining
Hall, TLC, Gospel
Mission, Shelter for the
Homeless, and the Emergency
Food Bank to show that they
are, as Fr. Matthew Issac
stated at the Mass that
began the day, the face of
The Blue Mass, which has a long history
in the Catholic Church,
reminds us to be thankful to those who
serve our community as first responders.
During this Thanksgiving season, St.
Mary's invited local law
enforcement, fire fighters and emergency
personnel to this special Mass on
Tuesday, November 21 at 9:00 a.m.
recognizes the dedication and
self-sacrifice these officers make for
our public health and safety.
Our students were present in
celebrating these officers
whose profession is so noble and
enduring, and pray for those
who have given their lives in the line
As a reminder of the courage that first
responders show, Msgr. Ryan discussed
his experience of having to wear a
bullet proof vest for a ride along which
experience truly made him understand how
each day the women and men that protect
us face danger.
WHEN: Monday, April 2,
2017 through Saturday, April 7, 2017 (Easter break)
WHERE: Camden, New Jersey
WHAT: This year we are
going on a Service Retreat with De Sales Service
Works in Camden, New Jersey. Their service retreats
offer an opportunity to get away, reflect, pray and
serve people in need. The retreat theme is rooted in
the core teachings of St. Francis de Sales and
involves direct service, facilitated reflection,
presentations on Catholic social teaching, prayer
and opportunity to celebrate Eucharist. Camden is
consistently ranked as one of the poorest cities of
its size in the nation. We will do much-needed,
practical service in an urban area that is poor,
tough, and needs hope.
WHO: Current sophomores,
juniors and seniors. Space is limited, so there will
be preference to seniors. We will also need 2 or 3
COST: Participants will
pay full cost up front of $1,000, which includes air
and ground transportation, lodging and all meals.
Participants agree to help fund raise and secure
sponsorship. Any collected funds raised will be
refunded back to participants.
more information contact Director of Campus Ministry
Mr. Kevin Costello at
(209) 957-3340, X 222.
CROP Donates 120 Sleeping Bags
Thanks to the generosity of
students, faculty and staff
in participating in
soup sales and cookie sales
by the Christian Relief
Outreach Project (CROP)
enought money was collected
that, with the kind help of
the Stockton Big 5 Sporting
Goods manager Shawn, 120
sleeping bags were purchased
for the homeless and
delivered to St. Mary's
CROP Canned Food
The generosity of St.
faculty, staff and
administration was shown
again as the CROP Canned
Food Drive brought in
3,000 lbs of food for
the poor. The food is
given to Catholic
distribution to the
needy of our community.
"Be who you are, and be
Social Justice: More Than A
St. Mary's Social Justice classes, taught by Mrs.
Kozina, have gone to St. Mary's Dining Room three
times this fall to serve, stay and listen to and
show compassion to the poor and homeless.
On October 24, the Sophomore
class attended a retreat on
campus, led by Oblate priest
Fr. Ken McKenna, from
Toledo, Ohio. Starting with
mass, the day focused on the
spirituality of St. Francis
de Sales. There were
small group discussions and
activities, and witness
talks by seniors Ellon
Madill and Jonathan Herrera.
Assisting Fr. Ken throughout
the day was Director of
Mr. Kevin Costello, and over
40 juniors and seniors from
the Campus Ministry Team.
Anyone that is
victimized can go into
any San Joaquin County
McDonad's. The staff is
trained to provide
immediate contact with
authorities and to
provide a safe space.
San Joaquin County
Regional Transit has a
policy that anyone who
is a victim of Human
Trafficking may go to
any bus, inform the
driver who will
immediately alert the
police and if there is a
delay will go off route
in order to bring the
victim to safety.
Fabian Cebalos, Jr. Refurbishes
Statue of Blessed Mother
Thank you so much to
Fabian Ceballos Jr.,
Class of 2020 for
sharing his time and
talent with St. Mary's
High School on restoring
our beloved Mother Mary
Statue that stands in
front of our Mary, Queen
of the Angels Chapel.
Costello led five St. Mary's students, members of Campus
Ministry to a week long camp in Michigan run by the Oblates of
St. Francis de Sales. The week featured time for retreat,
spiritual growth, discernment and offered important information
on how to best serve the St. Mary's High School Community.
American-Born Priest and Martyr
Biography from Diocese of Oklahoma City
An Oklahoma farm boy, Blessed Stanley Francis Rother
was born March 27, 1935, in Okarche, Oklahoma.
Ordained a priest for the Diocese of Oklahoma City
and Tulsa, he served in the diocese’s mission in
Guatemala for fourteen years. Seeking justice in the
midst of a protracted civil war, Blessed Stanley
fought courageously for the well-being of his people
in combating a culture that was excessively hostile
to the Catholic Church.
The oldest of four children born to Franz and
Gertrud Rother, Blessed Stanley grew up in Okarche
and attended Holy Trinity Church and School.
Being a normal child raised on a farm, he worked
hard doing the required chores, attended school,
played sports, was an altar server and enjoyed the
activities associated with growing up in a small
While in high school he began to discern the
possibility of a vocation to the priesthood. He was
accepted as a seminarian and was sent to Assumption
Seminary in San Antonio, Texas.
The journey to ordination was not without its
challenges. More practical than academic by nature,
young Stanley struggled with Latin which at the time
was critical due to the fact that the entire
curriculum was being taught in that language. Due to
his difficulties, he was asked to leave the seminary
as his grades were inadequate.
He sought the counsel of Bishop Victor Reed. It was
decided that Stanley would be allowed a second
chance enrolling at Mount Saint Mary Seminary in
Emmitsburg, Maryland. Through trials and
tribulations he graduated from the Mount and was
ordained a priest on May 25, 1963.
As an associate pastor, Blessed Stanley Rother
served five years in Oklahoma. Heeding the call of
Pope John XXXIII, he sought and received permission
to join the staff at the Diocese’s mission in
Santiago Atitlan, Guatemala.
Blessed Stanley's connection with the people of
Santiago Atitlan was immediate. He served the native
tribe of the Tzutuhil who are decedents of the
Mayans. In order to serve his people, Fr. Rother had
to speak Spanish and the Tzutuhil language. He not
only learned both languages but his working
knowledge of Tzutuhil enabled him to celebrate Mass
in their language. To that point, Tzutuhil was not
a written language until the Oklahoma mission team
arrived and so despite his past issues with Latin
what he accomplished was nothing short of
As the years past, Fr. Rother tried to live a
simpler life to be in communion with his people. His
was surrounded by extreme poverty, as the Tzutuhil
lived in one room huts, living off what they could
grow on their small plots of land.
Blessed Stanley ministered to his parishioners in
their homes; eating with them, visiting the sick and
aiding them with medical problems. He even put his
farming skills to use by helping them in the fields,
bringing in different crops, and building an
While he served in Guatemala, a civil war raged
between the militarist government forces and the
guerillas. The Catholic Church was caught in the
middle due to its insistence on catechizing and
educating the people. During this conflict hundreds
of thousands of Catholics were killed.
For a time the violence was contained in the cities
but it soon came to the highlands and Santiago
Atitlan. Catechists began to disappear, people slept
in the church for protection and death lists begin
to circulate in the towns.
Eventually, Fr. Rother’s name appeared on the list.
For his safety and that of his associate, Fr.
Rother returned home to Oklahoma. Determined to give
his life completely to his people, he stated that
“the shepherd cannot run.” Returning to Santiago
Atitlan (despite advice to the contrary), he
continued the work of the mission.
Within days of his return, three men entered the
rectory in the dead of night and executed Fr. Rother.
His death shocked the Catholic world and many
questions arose that have yet to be answered; such
as why Fr. Rother and who was responsible.
The people of Santiago Atitlan mourned the loss of
their leader and friend. His memory continues to
stir the passion of the people he served with
dignity and vigor. Because of the affection and
veneration the people of Santiago Atitlan displayed
for the priest, it was requested that Fr. Rother’s
heart be kept in Guatemala where it resides today.
From the onset of his death, the people of Santiago
Atitlan, the Archdiocese of Oklahoma City and the
Diocese of Tulsa have believed that Blessed Stanley
died for the faith. In 2007 this Cause for
Canonization was opened.
In June 2015, the Theological Commission at the
Congregation for the Causes of Saints in Rome voted
to formally recognize Oklahoma’s Servant of God
Father Stanley Rother a martyr. The determination of
martyrdom is a critical step in the Archdiocese of
Oklahoma City’s Cause to have Fr. Rother beatified,
the final stage before canonization as a saint.
On Dec. 1, 2016, Pope Francis recognized Blessed
Stanley Rother a martyr, clearing the way for his
On Sept. 23, 2017, Cardinal Angelo Amato, prefect of
the Congregation for the Causes of Saints in Rome,
celebrated the Rite of Beatification for Blessed
Stanley Rother at a Beatification Mass in downtown
Oklahoma City. Concelebrants included Most. Rev.
Paul Coakley, Archbishop of Oklahoma City, and Most
Rev. Eusebius Beltran, Archbishop Emeritus of
Anniversary of First Appearance of Our Lady of
13, 2017 marks the 100th anniversary of the
first appearance of Our Lady of Fatima to three poor
shepard children Lucia de Jesus Santos and her
cousins Francisco and Jacinta Marto from the village
of Aljustrel, Portugal in the parish of Fatima.. Our
Lady's message sought for people to pray for the
conversion of the world and asked that the world be
consecrated to her Immaculate Heart. This was part
of the "secret" message given to the children.
Pope John Paul II, for his part, asked for the
envelope containing the third part of the “secret”
following the assassination attempt on 13 May 1981.
As is well known, after reading the message, Pope
John Paul II immediately acted to consecrate the
world to the Immaculate Heart of Mary and he himself
composed a prayer for what he called an “Act of
Entrustment”, which was to be celebrated in the
Basilica of Saint Mary Major on 7 June 1981, the
Solemnity of Pentecost.
“Mother of all individuals and peoples, you know all
their sufferings and hopes. In your motherly heart
you feel all the struggles between good and evil,
between light and darkness, that convulse the world:
accept the plea which we make in the Holy Spirit
directly to your heart, and embrace with the love of
the Mother and Handmaid of the Lord those who most
await this embrace, and also those whose act of
entrustment you too await in a particular way. Take
under your motherly protection the whole human
family, which with affectionate love we entrust to
you, O Mother. May there dawn for everyone the time
of peace and freedom, the time of truth, of justice
and of hope”.
In order to respond more fully to the requests of
“Our Lady”, the Holy Father desired to make more
explicit during the Holy Year of the Redemption the
Act of Entrustment of 7 May 1981, which had been
repeated in Fatima on 13 May 1982. On 25 March 1984
in Saint Peter's Square, while recalling the fiat
uttered by Mary at the Annunciation, the Holy
Father, in spiritual union with the Bishops of the
world, who had been “convoked” beforehand, entrusted
all men and women and all peoples to the Immaculate
Heart of Mary, in terms which recalled the heartfelt
words spoken in 1981:
“O Mother of all men and women, and of all peoples,
you who know all their sufferings and their hopes,
you who have a mother's awareness of all the
struggles between good and evil, between light and
darkness, which afflict the modern world, accept the
cry which we, moved by the Holy Spirit, address
directly to your Heart. Embrace with the love of the
Mother and Handmaid of the Lord, this human world of
ours, which we entrust and consecrate to you, for we
are full of concern for the earthly and eternal
destiny of individuals and peoples.
In a special way we entrust and consecrate to you
those individuals and nations which particularly
need to be thus entrusted and consecrated.
‘We have recourse to your protection, holy Mother of
God!' Despise not our petitions in our
The Pope then continued more forcefully and with
more specific references, as though commenting on
the Message of Fatima in its sorrowful fulfillment:
“Behold, as we stand before you, Mother of Christ,
before your Immaculate Heart, we desire, together
with the whole Church, to unite ourselves with the
consecration which, for love of us, your Son made of
himself to the Father: ‘For their sake', he said, ‘I
consecrate myself that they also may be consecrated
in the truth' (Jn 17:19). We wish to unite ourselves
with our Redeemer in this his consecration for the
world and for the human race, which, in his divine
Heart, has the power to obtain pardon and to secure
The power of this consecration lasts for all time
and embraces all individuals, peoples and nations.
It overcomes every evil that the spirit of darkness
is able to awaken, and has in fact awakened in our
times, in the heart of man and in his history.
How deeply we feel the need for the consecration of
humanity and the world—our modern world—in union
with Christ himself! For the redeeming work of
Christ must be shared in by the world through the
The present Year of the Redemption shows this: the
special Jubilee of the whole Church.
Above all creatures, may you be blessed, you, the
Handmaid of the Lord, who in the fullest way obeyed
the divine call!
Hail to you, who are wholly united to the redeeming
consecration of your Son!
Mother of the Church! Enlighten the People of God
along the paths of faith, hope, and love! Enlighten
especially the peoples whose consecration and
entrustment by us you are awaiting. Help us to live
in the truth of the consecration of Christ for the
entire human family of the modern world.
In entrusting to you, O Mother, the world, all
individuals and peoples, we also entrust to you this
very consecration of the world, placing it in your
Immaculate Heart! Help us to conquer the menace of
evil, which so easily takes root in the hearts of
the people of today, and whose immeasurable effects
already weigh down upon our modern world and seem to
block the paths towards the future!
From famine and war, deliver us.
From nuclear war, from incalculable
self-destruction, from every kind of war, deliver
From sins against the life of man from its very
beginning, deliver us.
From hatred and from the demeaning of the dignity of
the children of God, deliver us.
From every kind of injustice in the life of society,
both national and international, deliver us.
From readiness to trample on the commandments of
God, deliver us.
From attempts to stifle in human hearts the very
truth of God, deliver us.
From the loss of awareness of good and evil, deliver
From sins against the Holy Spirit, deliver us,
Accept, O Mother of Christ, this cry laden with the
sufferings of all individual human beings, laden
with the sufferings of whole societies.
Help us with the power of the Holy Spirit to conquer
all sin: individual sin and the ‘sin of the world',
sin in all its manifestations.
Let there be revealed, once more, in the history of
the world the infinite saving power of the
Redemption: the power of merciful Love! May it put a
stop to evil! May it transform consciences! May your
Immaculate Heart reveal for all the light of Hope!”.
tradition of offering Masses for others,
particularly the dead, originates in the very early
Church. Inscriptions discovered on tombs in Roman
catacombs of the second century evidence this
practice. The Church's reasoning was well explained
by Pope Leo XIII in his encyclical "Mirae caritatis"
(1902) emphasizing the connection between the
communion of saints with the Mass: "The grace of
mutual love among the living, strengthened and
increased by the sacrament of the Eucharist, flows,
especially by virtue of the Sacrifice [of the Mass],
to all who belong to the communion of saints. For
the communion of saints is simply ... the mutual
sharing of help, atonement, prayers and benefits
among the faithful, those already in the heavenly
fatherland, those consigned to the purifying fire,
and those still making their pilgrim way here on
earth. These all form one city, whose head is
Christ, and whose vital principle is love. Faith
teaches that although the august Sacrifice can be
offered to God alone, it can nevertheless be
celebrated in honor of the saints now reigning in
Heaven with God, who has crowned them, to obtain
their intercession for us, and also, according to
apostolic tradition, to wash away the stains of
those brethren who died in the Lord but without yet
being wholly purified."
If you would like to request that Mass be offered
for a particular intention, a request form can be
found at this
A media initiative of the Pontifical Mission Societies in the
United States — MISSIO App is available.
“This App is a way for the Church and our Holy Father to
reach the growing number of the world’s
people who have access to handheld
mobile devices — a way to connect as the
one Body of Christ,” said Father Andrew
Small, OMI, National Director of the
Pontifical Mission Societies.
The app is available for free at the I-Phone and Google Play
stores on line.
Catholic News Service will keep you up
to date with all the latest news,
commentary and analysis, video and
photos related to the Church and the
The app is available for free at the I-Phone and Google Play
stores on line.
St. Mary's Chapel Hours
(7:45 a.m. Mass is
celebrated during the
St. Mary's Monthly Junior
St. Mary's Juniors participate in a day long retreat
each month to assist them in their spiritual growth,
to discern God's will for their lives and to provide
a guide for putting their faith into daily action.
For those in the St. Mary's High School community
For all the students, faculty, staff, parents and
friends of St. Mary's.
For Those Serving in the Military
For all SM alumni and family serving in the
military. Pray that they be respected and protected,
that their patron saint, St. George, watch over them
and pray to God for their safety, wisdom in their
decision making, fortitude and compassion.
For the Repose of the Souls of SM Alumni,
Faculty, Family and Friends
For the repose of the soul of Michael "Mike" James
Donaghy, father of Justin Donaghy
For the repose of the soul of Don
Leonardini, husband of Rose Leonardini.
For the repose of the sould of Mrs. Cheryl Best.
Alumni Memorial Page Link
the Holy Father, Bishops, Priests and Religious
For the repose of the soul of Sister Marie Moliini,
O.P. Class of 1946,
June 11, 1928-Oct. 13, 2017. A long time
member of the St. Mary's community and member of the
SM Hall of Fame.
For the repose of the soul of Father Jairo Ramirez,
who died suddenly at age 56 on October 7, 2017.
For the repose of the soul of Monsignor Erwin Cain
Dec. 21, 1919- June 9, 2017.
Monsignor Cain is in the St. Mary's Hall of
For our Holy Father, Francis l,
all Bishops, Priests and Religious.
Pray that their actions and lives truly exhibit the
values of the Gospel, no matter the cost.
In particular for the members of the order of St.
Francis de Sales who have served the St. Mary's
Community for over 45 years, in particular Fr.
Fallon who has celebrated 55 years as a priest,
Brother James Dorazio, with 47 years as a
religious, Fr. Matthew Issac, and Sister Collette Standard with over 50 years professed, the
Dominicans and Franciscans, all orders and Diocesan
priests that are or have served St. Mary's High
School since its beginnings in 1876.
the unborn and born victims of abortion
For the innocent victims of abortion,
for those who are suffering the personal devastation
of abortion's aftermath, and that the hearts of
those who promote the killing of the unborn be
changed to affirm life. Pray that the minds and
hearts of abortion providers change to embrace life
and not destroy it. Pray that the United States
recognize the right to life of the unborn.
All those facing
unemployment and financial difficulty at this time
Poor Souls in Purgatory
Christian Martyrs, Victims of Terrorism, Natural
Disasters, Crime and Abuse and Poverty
the repose of the soul of Fr.
For the victims of the Munich, Germany
For the 98 victims of the Nice, France
For the Victims of the San Bernardino
Pray for the 147 Christian martyrs who
were killed by Islamic terrorist
organization al-Shabab at Garissa
University College in Kenya on April 2,
For the four sisters, Missionaries of Charity, who
worked with the poorest of the poor in Yemen, died
when four gunmen stormed the nursing home where they
Sister Anselm, 57, was the youngest of seven
siblings in an Indian family of farmers. Fellow
missionaries said she lived and died for the people.
While not much is known about the three other
sisters, including 44-year-old Sister Margherite and
32-year-old Sister Reginette, both of Rwanda, and
41-year-old Kenyan Sister Judith, they are not
forgotten. They were daughters, sisters and
spiritual mothers to many. Bishop Paul Hinder, the
Apostolic Vicar of Southern Arabia, which includes
Yemen, said they “sacrificed their lives by
following their own charism.”
In St. Peter’s Square, Pope Francis prayed that
Blessed Mother Teresa “accompany to paradise these
daughters of hers, martyrs of charity, and that she
would intercede for peace and a sacred respect for
The Pope had earlier said of 21 Egyptian Coptic
blood of our Christian brothers and
sisters is a witness that cries out to
be heard,” the pope said. “It makes no
difference whether they be Catholics,
Orthodox, Copts or Protestants,” the
pope said, according to a Vatican
transcript. “They are Christians! Their
blood is one and the same. Their blood
confesses Christ.” The Pope urged
Christians toward ecumenism, or unity in
Christian faith. “As we recall these
brothers and sisters who were killed
only because they confessed Christ, I
ask that we encourage one another to go
forward with this ecumenism that is
emboldening us, the ecumenism of blood,”
he said. “The martyrs belong to all
Christians.” -Pope Francis
The following are the names of the 21
Egyptian Coptic Christians that were
beheaded by ISIS:
1. Milad Makeen Zaky
11. Mina Fayez Aziz
2. Abanub Ayad Atiya
12. Hany Abdelmesih Salib
3. Maged Solaiman Shehata
13. Bishoy Adel Khalaf
4. Yusuf Shukry Yunan
14. Samuel Alham Wilson
5. Kirollos Shokry Fawzy
15. Worker from Awr village
6. Bishoy Astafanus Kamel
16. Ezat Bishri Naseef
7. Somaily Astafanus
17. Loqa Nagaty
8. Malak Ibrahim
18. Gaber Munir Adly
9. Tawadros Yusuf
19. Esam Badir Samir
10. Girgis Milad Sinweet
20. Malak Farag Abram
21. Sameh Salam Farug
…and for the countless other Christian
martyrs throughout the world today!
Christian Forgiveness and
"As Bishop of Rome and
pastor of the Catholic Church, I want to ask for
mercy and forgiveness for the behavior of Catholics
towards Christians of other Churches which has not
reflected Gospel values. At the same time, I invite
all Catholic brothers and sisters to forgive if
they, today or in the past, have been offended by
other Christians. We cannot cancel out what has
happened, but we do not want to let the weight of
past faults continue to contaminate our
relationships. God’s mercy will renew our
relationships." -Pope Francis, January 26, 2016.
Misuse of Religion
"Religious fundamentalism, even before it eliminates
human beings by perpetrating horrendous killings,
eliminates God himself, turning him into a mere
-Pope Francis January 12, 2015
Proclaiming the Gospel
“We need to proclaim the Gospel on every street corner,” the
pope says, “preaching the good news of the kingdom
and healing, even with our preaching, every kind of
disease and wound. In Buenos Aires I used to receive
letters from homosexual persons who are ‘socially
wounded’ because they tell me that they feel like
the church has always condemned them. But the church
does not want to do this. During the return flight
from Rio de Janeiro I said that if a homosexual
person is of good will and is in search of God, I am
no one to judge. By saying this, I said what the
catechism says. Religion has the right to express
its opinion in the service of the people, but God in
creation has set us free: it is not possible to
interfere spiritually in the life of a person.
A person once asked me, in a provocative manner, if I
approved of homosexuality. I replied with another
question: ‘Tell me: when God looks at a gay person,
does he endorse the existence of this person with
love, or reject and condemn this person?’ We must
always consider the person. “A person once asked me,
in a provocative manner, if I approved of
homosexuality. I replied with another question:
‘Tell me: when God looks at a gay person, does he
endorse the existence of this person with love, or
reject and condemn this person?’ We must always
consider the person. Here we enter into the mystery
of the human being. In life, God accompanies
persons, and we must accompany them, starting from
their situation. It is necessary to accompany them
with mercy. When that happens, the Holy Spirit
inspires the priest to say the right thing.
“This is also the great benefit of confession as a sacrament:
evaluating case by case and discerning what is the
best thing to do for a person who seeks God and
grace. The confessional is not a torture chamber,
but the place in which the Lord’s mercy motivates us
to do better. I also consider the situation of a
woman with a failed marriage in her past and who
also had an abortion. Then this woman remarries, and
she is now happy and has five children. That
abortion in her past weighs heavily on her
conscience and she sincerely regrets it. She would
like to move forward in her Christian life. What is
the confessor to do?
“We cannot insist only on issues related to abortion, gay
marriage and the use of contraceptive methods. This
is not possible. I have not spoken much about these
things, and I was reprimanded for that. But when we
speak about these issues, we have to talk about them
in a context. The teaching of the church, for that
matter, is clear and I am a son of the church, but
it is not necessary to talk about these issues all
The dogmatic and moral teachings of the church are not all
equivalent. The church’s pastoral ministry cannot be
obsessed with the transmission of a disjointed
multitude of doctrines to be imposed insistently.
Proclamation in a missionary style focuses on the
essentials, on the necessary things: this is also
what fascinates and attracts more, what makes the
heart burn, as it did for the disciples at Emmaus.
We have to find a new balance; otherwise even the
moral edifice of the church is likely to fall like a
house of cards, losing the freshness and fragrance
of the Gospel. The proposal of the Gospel must be
more simple, profound, radiant. It is from this
proposition that the moral consequences then flow.
“I say this also thinking about the preaching and content of
our preaching. A beautiful homily, a genuine sermon
must begin with the first proclamation, with the
proclamation of salvation. There is nothing more
solid, deep and sure than this proclamation. Then
you have to do catechesis. Then you can draw even a
moral consequence. But the proclamation of the
saving love of God comes before moral and religious
imperatives. Today sometimes it seems that the
opposite order is prevailing. The homily is the
touchstone to measure the pastor’s proximity and
ability to meet his people, because those who preach
must recognize the heart of their community and must
be able to see where the desire for God is lively
and ardent. The message of the Gospel, therefore, is
not to be reduced to some aspects that, although
relevant, on their own do not show the heart of the
message of Jesus Christ.”
strong leadership and
support to enhance the work
of the local agencies in
their efforts to reduce
poverty, support families,
and empower communities.
Saint Mary’s Dining Room
An interfaith organization
serving the needs of
Stockton's poor and homeless
by providing food, medical
care and clothing.
Red Rhino Orphanage Project
The Red Rhino Orphanage
Project’s mission is to
house and educate some of
the most desperate and
unfortunate children in
Kenya, enabling them to
become contributing members
of society and leaders of
the next generation
Your Local Catholic Parish
present themselves from
youth ministry to liturgy.
Pregnant and Need
Selected Quotes from Church Documents: On Legalized
Abortion (Source: USCCB)
Openness to life is at the centre of true development. When a
society moves towards the denial or suppression of
life, it ends up no longer finding the necessary
motivation and energy to strive for man's true good.
If personal and social sensitivity towards the
acceptance of a new life is lost, then other forms
of acceptance that are valuable for society also
wither away. The acceptance of life strengthens
moral fiber and makes people capable of mutual help.
By cultivating openness to life, wealthy peoples can
better understand the needs of poor ones, they can
avoid employing huge economic and intellectual
resources to satisfy the selfish desires of their
own citizens, and instead, they can promote virtuous
action within the perspective of production that is
morally sound and marked by solidarity, respecting
the fundamental right to life of every people and
“Caritas In Veritate” Encyclical of Pope Benedict
But responsibility likewise falls on the legislators
who have promoted and approved abortion laws, and, to the extent that they
have a say in the matter, on the administrators of the health-care centers
where abortions are performed. … In this sense abortion goes beyond the
responsibility of individuals and beyond the harm done to them, and takes on
a distinctly social dimension. It is a most serious wound inflicted on
society and its culture by the very people who ought to be society’s
promoters and defenders.
Pope John Paul II,
Evangelium vitae (1995), no. 59.
When a parliamentary or social majority decrees that
it is legal, at least under certain conditions, to kill unborn human life,
is it not really making a ‘tyrannical’ decision with regard to the weakest
and most defenseless of human beings?....While public authority can
sometimes choose not to put a stop to something which – were it prohibited –
would cause more serious harm, it can never presume to legitimize as a right
of individuals – even if they are the majority of the members of society –
an offense against other persons caused by the disregard of so fundamental a
right as the right to life.
Id., nos. 70, 71.
Laws which legitimize the direct killing of innocent
human beings through abortion or euthanasia are in complete opposition to
the inviolable right to life proper to every individual; they thus deny the
equality of everyone before the law.
Id., no. 72.
Utilitarianism is a civilization of production and
of use, a civilization of "things" and not of "persons", a civilization in
which persons are used in the same way as things are used. In the context of
a civilization of use, woman can become an object for man, children a
hindrance to parents, the family an institution obstructing the freedom of
its members. To be convinced that this is the case, one need only look at
certain sexual education programmes introduced into the schools, often
notwithstanding the disagreement and even the protests of many parents; or
pro-abortion tendencies which vainly try to hide behind the so-called "right
to choose" ("pro-choice") on the part of both spouses, and in particular on
the part of the woman.
Pope John Paul II,
Letter to Families, February 2, 1994, no. 13
On “social sin”:
Also social is every sin against the rights of the
human person, beginning with the right to life and including the life of the
unborn or against a person's physical integrity…The term social can be
applied to sins of commission or omission-on the part of political, economic
or trade union leaders, who though in a position to do so, do not work
diligently and wisely for the improvement and transformation of society
according to the requirements and potential of the given historic
moment…Whenever the church speaks of situations of sin or when the condemns
as social sins certain situations or the collective behavior of certain
social groups, big or small, or even of whole nations and blocs of nations,
she knows and she proclaims that such cases of social sin are the result of
the accumulation and concentration of many personal sins. It is a case of
the very personal sins of those who cause or support evil or who exploit it;
of those who are in a position to avoid, eliminate or at least limit certain
social evils but who fail to do so out of laziness, fear or the conspiracy
of silence, through secret complicity or indifference; of those who take
refuge in the supposed impossibility of changing the world and also of those
who sidestep the effort and sacrifice required, producing specious reasons
of a higher order. The real responsibility, then, lies with individuals.
Pope John Paul II,
Reconciliation and Penance (1984), no. 16
is true that it is not the task of the law to choose
between points of view or to impose one rather than
another. But the life of the child takes precedence
over all opinions. One cannot invoke freedom of
thought to destroy this life…
The role of law is not to record what is done, but
to help in promoting improvement. It is at all times
the task of the State to preserve each person's
rights and to protect the weakest. In order to do so
the State will have to right many wrongs. The law is
not obliged to sanction everything, but it cannot
act contrary to a law which is deeper and more
majestic than any human law: the natural law
engraved in men's hearts by the Creator as a norm
which reason clarifies and strives to formulate
properly, and which one must always struggle to
understand better, but which it is always wrong to
contradict. Human law can abstain from punishment,
but it cannot declare to be right what would be
opposed to the natural law, for this opposition
suffices to give the assurance that a law is not a
law at all…
It must in any case be clearly understood that
whatever may be laid down by civil law in this
matter, man can never obey a law which is in itself
immoral, and such is the case of a law which would
admit in principle the liceity of abortion. Nor can
he take part in a propaganda campaign in favor of
such a law, or vote for it. Moreover, he may not
collaborate in its application.
Physician Assisted Suicide
Statement of the California
Catholic Conference on Legalized
October 5, 2015
The Bishops of California, have issued the following
statement after Governor Brown signed ABx2-15
(Eggman) the End-of-Life Option Act:“The
physician-assisted suicide legislation (ABx2-15)
signed today by Governor Brown makes it legal to
prescribe a lethal dose of drugs to assist
terminally ill patients to take their own life.
This law stands in direct contradiction to
providing compassionate, quality care for those
facing a terminal illness.
“All 48 Catholic hospitals in California provide
excellent palliative care services as all medical
facilities for terminally ill patients should but
often do not. As Catholic Bishops in California we
join hands with the disability rights groups,
physicians, other health care professionals, and
advocates for the elderly in opposing
physician-assisted suicide as the wrong way to
advance the human dignity for those facing a
“Pope Francis has warned us about our "throw away
culture." Have we become so callous in protecting
the sacredness of life that we easily approve of a
physician handing over a lethal dose of drugs to
someone to end their life at their most vulnerable
moment when they most need to be cared for with love
“We are particularly disappointed that the very real
concerns and risks posed to our brothers and sisters
in vulnerable communities of the disabled and
elderly have been consistently ignored by our
state’s elected officials. In a health care
system grappling with constantly escalating costs,
the elderly and disabled are in great peril now that
assisted suicide has become legal. Application
of such a law elsewhere shows that the option to
offer the low-cost alternative of lethal drugs
instead of proper medical care is a temptation not
“For vulnerable people, this isn’t compassion.
There’s nothing in this law that supports or
promotes the common good. This bill does
nothing to validate the lives of the vulnerable.
If anything, this bill says just the opposite and
only serves to increase their emotional burden.
And it facilitates subtle but potent pressures on
the elderly and the disabled to end their lives
rather than become a financial or emotional burden
on their children.
“Nothing illustrates what is wrong with this bill
more than how it got to Governor Brown’s desk having
failed to even get out of committee in the normal
legislative process. In a special legislative
session called to help fix a $1 billion gap in Medi-Cal
funding and other health-financing issues, the
Legislature and Governor did not address the
problems nor offer ways to bring down the cost of
healthcare. Millions of people on Medi-Cal are
still not eligible for palliative or other
‘end-of-life care.’ Instead, lawmakers’
solution to bringing down health care costs is to
allow physicians to end a person’s life. This
will adversely affect the poor, as those with
resources will always have access to palliative
care. This is not compassion.
“The California Catholic Conference has been very
proud to work with Californians Against Assisted
Suicide and its partners from the disability-rights
community, advocates for the elderly, physicians’
groups and other health care professionals during
the debate on physician-assisted suicide. We
thank all these members and the thousands of
Catholics throughout the state who expressed their
opposition for their outstanding work and we will
continue to stand with them in efforts to protect
the most vulnerable Californians.”
Christ, having been lifted up from the
earth has drawn all men to Himself. Rising from the dead
He sent His life–giving Spirit upon His disciples and
through Him has established His Body which is the Church
as the universal sacrament of salvation. Sitting at the
right hand of the Father, He is continually active in
the world that He might lead men to the Church and
through it join them to Himself and that He might make
them partakers of His glorious life by nourishing them
with His own Body and Blood. [Vatican Council II,
Dogmatic Constitution on the Church Lumen Gentium 48]
A Rite represents an ecclesiastical, or
church, tradition about how the sacraments are to be
celebrated. Each of the sacraments has at its core an
essential nature which must be satisfied for the
sacrament to be confected or realized. This essence – of
matter, form and intention – derives from the divinely
revealed nature of the particular sacrament. It cannot
be changed by the Church. Scripture and Sacred
Tradition, as interpreted by the Magisterium, tells us
what is essential in each of the sacraments (2 Thes.
When the apostles brought the Gospel to
the major cultural centers of their day the essential
elements of religious practice were inculturated into
those cultures. This means that the essential elements
were clothed in the symbols and trappings of the
particular people, so that the rituals conveyed the
desired spiritual meaning to that culture. In this way
the Church becomes all things to all men that some might
be saved (1 Cor. 9:22).
There are three major groupings of Rites
based on this initial transmission of the faith, the
Roman, the Antiochian (Syria) and the Alexandrian
(Egypt). Later on the Byzantine derived as a major Rite
from the Antiochian, under the influence of St. Basil
and St. John Chrysostom. From these four derive the over
20 liturgical Rites present in the Church today.
A Church is an assembly of the faithful,
hierarchically ordered, both in the entire world – the
or in a certain territory – a
To be a sacrament (a sign) of the Mystical Body of
Christ in the world, a Church must have both a head and
members (Col. 1:18). The sacramental sign of Christ the
Head is the sacred hierarchy – the bishops, priests and
deacons (Eph. 2:19–22). More specifically, it is the
local bishop, with his priests and deacons gathered
around and assisting him in his office of teaching,
sanctifying and governing (Mt. 28:19–20; Titus 1:4–9).
The sacramental sign of the Mystical Body is the
Christian faithful. Thus the Church of Christ is fully
present sacramentally (by way of a sign) wherever there
is a sign of Christ the Head, a bishop and those who
assist him, and a sign of Christ's Body, Christian
faithful. Each diocese is therefore a
The Church of Christ is also present
sacramentally in ritual
Churches that represent an ecclesiastical
tradition of celebrating the sacraments. They are
generally organized under a Patriarch, who together with
the bishops and other clergy of that ritual Church
represent Christ the Head to the people of that
tradition. In some cases a Rite is completely coincident
with a Church. For example, the Maronite Church with its
Patriarch has a Rite not found in any other Church. In
other cases, such as the Byzantine Rite, several
Churches use the same or a very similar liturgical Rite.
For example, the Ukrainian Catholic Church uses the
Byzantine Rite, but this Rite is also found in other
Catholic Churches, as well as the Eastern Orthodox
Churches not in union with Rome
Finally, the Church of Christ is
sacramentally present in the
Universal or Catholic
Church spread over the entire world. It is
identified by the sign of Christ our Rock, the Bishop of
Rome, Successor of St. Peter (Mt. 16:18). To be Catholic
particular Churches and ritual Churches must be in
communion with this Head, just as the other apostles,
and the Churches they founded, were in communion with
Peter (Gal. 1:18). Through this communion with Peter and
his successors the Church becomes a universal sacrament
of salvation in all times and places, even to the end of
the age (Mt. 28:20).
Rites and Churches
Immediately subject to the Bishop of Rome, the Supreme
Pontiff, who exercises his authority over the liturgy
through the Congregation for Divine Worship and the
Discipline of the Sacraments
ROMAN/LATIN FAMILY OF LITURGICAL RITES
The Church of Rome is the Primatial See of the world and
one of the five Patriarchal Sees of the early Church (Rome,
Constantinople, Alexandria, Antioch and Jerusalem).
Founded by St. Peter in 42 AD it was consecrated by the
blood of Sts. Peter and Paul during the persecution of
Nero (63–67 AD). It has maintained a continual existence
since then and is the source of a family of Rites in the
West. Considerable scholarship (such as that of Fr.
Louis Boyer in
Eucharist) suggests the close affinity of the
Roman Rite proper with the Jewish prayers of the
synagogue, which also accompanied the Temple sacrifices.
While the origin of the current Rite, even in the reform
of Vatican II, can be traced directly only to the 4th
century, these connections point to an ancient apostolic
tradition brought to that city that was decidedly Jewish
- After the Council of Trent it
was necessary to consolidate liturgical doctrine
and practice in the face of the Reformation.
Thus, Pope St. Pius V imposed the Rite of Rome
on the Latin Church (that subject to him in his
capacity as Patriarch of the West), allowing
only smaller Western Rites with hundreds of
years of history to remain. Younger Rites of
particular dioceses or regions ceased to exist.
As a consequence of the Second Vatican
Council's Dogmatic Constitution on the Sacred Liturgy,
Pope Paul VI undertook a reform of the Mass of the Roman
Rite, promulgating a revised rite with the Missal of
1970. This Missal has since been modified twice (1975
and 2002). Mass celebrated in accordance with this
missal is the Ordinary Form of the Roman Rite.
At the time of the revised Missal's
promulgation in 1970 almost all Catholics assumed that
the previous rite, that of the Missal of 1962, had been
abolished. By decision of the Supreme Pontiff Benedict
XVI this general assumption has been declared false and
the right of Latin Rite priests to celebrate Mass
according to the former missal has been affirmed
(Apostolic Letter Summorum Pontificum, 7 July 2007).
Mass celebrated in accordance with the Missal of 1962
constitutes the Extraordinary Form of the Roman Rite.
– The overwhelming majority of Latin Catholics and of
Catholics in general.
– Ordinary Form of the Roman Rite. Mass celebrated in
accordance with the Missale Romanum of 1970, promulgated
by Pope Paul VI, currently in its third edition (2002).
The vernacular editions of this Missal, as well as the
rites of the other sacraments, are translated from the
Latin typical editions revised after the Second Vatican
– Extraordinary Form of the Roman Rite. Mass celebrated
in accordance with the Missale Romanum of 1962,
promulgated by Blessed Pope John XXIII. The other
sacraments are celebrated according to the Roman Ritual
in force at the time of the Second Vatican Council. The
Extraordinary Form is most notable for being almost
entirely in Latin. In addition to institutes which have
the faculty to celebrate the Extraordinary Form
routinely, such as the Priestly Fraternity of St. Peter
and the Institute of Christ the King Sovereign Priest,
any Latin Rite priest may now offer the Mass and other
sacraments in accordance with norms of Summorum
– Anglican Use. Since the 1980s the Holy See has granted
some former Anglican and Episcopal clergy converting
with their parishes the faculty of celebrating the
sacramental rites according to Anglican forms,
• Mozarabic – The
Rite of the Iberian peninsula (Spain and Portugal) known
from at least the 6th century, but probably with roots
to the original evangelization. Beginning in the 11th
century it was generally replaced by the Roman Rite,
although it has remained the Rite of the Cathedral of
the Archdiocese of Toledo, Spain, and six parishes which
sought permission to adhere to it. Its celebration today
is generally semi–private.
• Ambrosian – The
Rite of the Archdiocese of Milan, Italy, thought to be
of early origin and probably consolidated, but not
originated, by St. Ambrose. Pope Paul VI was from this
Roman Rite. It continues to be celebrated in Milan,
though not by all parishes.
• Bragan – Rite of
the Archdiocese of Braga, the Primatial See of Portugal,
it derives from the 12th century or earlier. It
continues to be of occasional use.
• Dominican – Rite
of the Order of Friars Preacher (OP), founded by St.
Dominic in 1215.
• Carmelite – Rite
of the Order of Carmel, whose modern foundation was by
St. Berthold c.1154.
• Carthusian –
Rite of the Carthusian Order founded by St. Bruno in
Eastern Rites and Churches
The Eastern Catholic Churches have their
own hierarchy, system of governance
(synods) and general law, the Code of
Canons for the Eastern Churches. The
Supreme Pontiff exercises his primacy
over them through the Congregation for
the Eastern Churches.
ANTIOCHIAN FAMILY OF LITURGICAL RITES
The Church of Antioch in Syria (the ancient Roman
Province of Syria) is considered an apostolic See by
virtue of having been founded by St. Peter. It was one
of the ancient centers of the Church, as the New
Testament attests, and is the source of a family of
similar Rites using the ancient Syriac language (the
Semitic dialect used in Jesus' time and better known as
Aramaic). Its Liturgy is attributed to St. James and the
Church of Jerusalem.
1. WEST SYRIAC
• Maronite – Never
separated from Rome. Maronite Patriarch of Antioch. The
liturgical language is Aramaic. The 3 million Maronites
are found in Lebanon (origin), Cyprus, Egypt, Syria,
Israel, Canada, US, Mexico, Brazil, Argentina and
• Syriac – Syriac
Catholics who returned to Rome in 1781 from the
monophysite heresy. Syriac Patriarch of Antioch. The
110,000 Syriac Catholics are found in Syria, Lebanon,
Iraq, Egypt, Canada and the US.
• Malankarese –
Catholics from the South of India evangelized by St.
Thomas, uses the West Syriac liturgy. Reunited with Rome
in 1930. Liturgical languages today are West Syriac and
Malayalam. The 350,000 Malankarese Catholics are found
in India and North America.
2. EAST SYRIAC
• Chaldean –
Babylonian Catholics returned to Rome in 1692 from the
Nestorian heresy. Patriarch of Babylon of the Chaldeans.
Liturgical languages are Syriac and Arabic. The 310,000
Chaldean Catholics are found in Iraq, Iran, Syria,
Lebanon, Egypt, Turkey and the US.
– Catholics from Southern India using the East Syriac
liturgy. Returned to Rome in the 16th century. Liturgical languages are Syriac and
Malayalam. Over 3 million Syro–Malabarese Catholics can
be found in the state of Kerela, in SW India.
BYZANTINE FAMILY OF
The Church of Constantinople became the political and
religious center of the eastern Roman Empire after the
Emperor Constantine built a new capital there (324–330)
on the site of the ancient town of Byzantium.
Constantinople developed its own liturgical rite from
the Liturgy of St. James, in one form as modified by St.
Basil, and in a more commonly used form, as modified by
St. John Chrysostom. After 1054, except for brief
periods of reunion, most Byzantine Christians have not
been in communion with Rome. They make up the Orthodox
Churches of the East, whose titular head is the
Patriarch of Constantinople. The Orthodox Churches are
mostly auto–cephalous, meaning self–headed, united to
each other by communion with Constantinople, which
exercises no real authority over them. They are
typically divided into Churches along nation lines.
Those that have returned to communion with the Holy See
are represented among the Eastern Churches and Rites of
the Catholic Church.
Considered either its own Rite or an older version of
the Byzantine. Its exact form is not used by any other
Byzantine Rite. It is composed of Catholics from the
first people to convert as a nation, the Armenians (N.E.
of Turkey), and who returned to Rome at the time of the
Crusades. Patriarch of Cilicia of the Armenians. The
liturgical language is classical Armenian. The 350,000
Armenian Catholics are found in Armenia, Syria, Iran,
Iraq, Lebanon, Turkey, Egypt, Greece, Ukraine, France,
Romania, United States and Argentina. Most Armenians are
Orthodox, not in union with Rome.
• Albanian –
Albanian Christians, numbering only 1400 today, who
resumed communion with Rome in 1628. Liturgical language
is Albanian. Most Albanian Christians are Albanian
– Unknown number of Belarussians who returned to Rome in
the 17th century. The liturgical language is Old
Slavonic. The faithful can be found in Belarus, as well
as Europe, the Americas and Australia.
• Bulgarian –
Bulgarians who returned to Rome in 1861. Liturgical
language is Old Slavonic. The 20,000 faithful can be
found in Bulgaria. Most Bulgarian Christians are
• Czech – Czech
Catholics of Byzantine Rite organized into a
jurisdiction in 1996.
• Krizevci –
Croatian Catholics of Byzantine Rite who resumed
communion with Rome in 1611. The liturgical language is
Old Slavonic. The 50,000 faithful can be found in
Croatia and the Americas. Most Croatians are Roman
• Greek – Greek
Christians who returned to Rome in 1829. The liturgical
language is Greek. Only 2500 faithful in Greece, Asia
Minor (Turkey) and Europe. Greek Christians are almost
all Orthodox, whose Patriarch is the Orthodox Patriarch
• Hungarian –
Descendants of Ruthenians who returned to Rome in 1646.
The liturgical languages are Greek, Hungarian and
English. The 300,000 faithful are found in Hungary,
Europe and the Americas.
• Italo–Albanian –
Never separated from Rome, these 60,000 Byzantine Rite
Catholics are found in Italy, Sicily and the Americas.
The liturgical languages are Greek and Italo–Albanian.
• Melkite –
Catholics from among those separated from Rome in Syria
and Egypt who resumed Communion with Rome at the time of
the Crusades. However, definitive union only came in the
18th century. Melkite Greek Patriarch of Damascus.
Liturgical languages are Greek, Arabic, English,
Portuguese and Spanish. The over 1 million Melkite
Catholics can be found in Syria, Lebanon, Jordan,
Israel, Canada, US, Mexico, Brazil, Venezuela, Argentina
• Romanian –
Romanians who returned to Rome in 1697. The liturgical
language is Romanian. There are over 1 million Romanian
Catholics in Romania, Europe and the Americas. Most
Romanian Christians are Romanian Orthodox.
• Russian –
Russians who returned to communion with Rome in 1905.
The liturgical language is Old Slavonic. An unknown
number of the faithful in Russia, China, the Americas
and Australia. Most Russian Christians are Russian
Orthodox, whose Patriarch is the Orthodox Patriarch of
• Ruthenian –
Catholics from among those separated from Rome in
Russia, Hungary and Croatia who reunited with Rome in
1596 (Brest–Litovsk) and 1646 (Uzhorod).
• Slovak –
Byzantine Rite Catholics of Slovakian origin numbering
225,000 and found in Slovakia and Canada.
• Ukrainian –
Catholics from among those separated from Rome by the
Greek Schism and reunited about 1595. Patriarch or
Metropolitan of Lviv. Liturgical languages are Old
Slavonic and the vernacular. The 5.5 million Ukrainian
Catholics can be found in Ukraine, Poland, England,
Germany, France, Canada, US, Brazil, Argentina and
Australia. During the Soviet era Ukrainian Catholics
were violently forced to join the Ukrainian Orthodox
Church. Their hierarchy, which continued to exist
outside the homeland, has since been re–established in
ALEXANDRIAN FAMILY OF LITURGICAL RITES
The Church of Alexandria in
Egypt was one of the original centers of Christianity,
since like Rome and Antioch it had a large Jewish
population which was the initial object of apostolic
evangelization. Its Liturgy is attributed to St. Mark
the Evangelist, and shows the later influence of the
Byzantine Liturgy, in addition to its unique elements.
Coptic – Egyptian
Catholics who returned to communion with Rome in 1741.
The Patriarch of Alexandria leads the 200,000 faithful
of this ritual Church spread throughout Egypt and the
Near East. The liturgical languages are Coptic
(Egyptian) and Arabic. Most Copts are not Catholics.
– Ethiopian Coptic Christians who returned to Rome in
1846. The liturgical language is Geez. The 200,000
faithful are found in Ethiopia, Eritrea, Somalia, and
The Color and Meaning
During the year, the
priest will wear
vestments due to either
the season or the
particular reason for
celebration. The guide
below provides the
reason for use and what
the colors symbolize.
Used in Ordinary
Spirit, Feast of Martyrs and Apostles
fire of charity and blood shed for
Feasts of Our Lord
Jesus Christ, Mary and Saints not
joy, innocence and purity of soul
Used on the Third
Sunday of Advent and the Fourth Sunday
Symbolizes joy and
Season, Feasts of Mary, St. Joseph and
special Saints, Mass of Christian
Resurrection, joy, innocence, purity of
Advent and Lent
humility and patience
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