St. John the Evangelist & St. Rose

My Dear Brothers and Sisters in Christ:

One of the most magnificent gifts given to us by God is "The Gift of Freedom" — Donum Libertatis.  This is most wonderfully expressed in our human nature with the exercise of our free will.  In the United States, we are especially blessed in that we have the constitutional freedom as a people and a nation to exercise our right to vote.  This affords us the opportunity to use our free will for the good of our families, our church, and the greater community.

Through the gift of free will, God provides each of us with our own individual intellect, the ability to reason, and the freedom to make choices in our lives.  Sometimes our choices glorify God.  Sometimes they lead to sinfulness and are inconsistent with Christ's teachings and His desire and will for each of us.  Sometimes we allow our decisions to be based on feelings rooted in emotion rather than the process of informing our conscience by praying and discerning the voice of God and then acting upon it.

As we approach Election Day, as Bishop, it is critically important for me to offer guidance to all the Faithful of our four county diocese in regard to developing an informed conscience and how that informed conscience needs to reflect our faith, our election process, and ultimately the decisions we make concerning the elected officials who protect our freedoms.  The Catechism of the Catholic Church (1731) teaches us that "Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and to perform deliberate actions on one's own responsibility.  By free will one shapes one's own life.  Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude."

As responsible citizens and members of our faith community, we are called to exercise our freedom, but not without using our intellect and rational abilities.  It is our moral responsibility to investigate and understand the positions of candidates on all the critical issues facing us as individuals, a community, and as a nation.  As People of Faith, abortion, euthanasia, care for the poor, care for the elderly or infirmed, immigration, the death penalty, and economic and social justice concerns are especially important to us because this is the very intersection of where faith and morals meet society and action.  As Disciples of Christ living in the world, we have a civic and moral duty to advocate for a just and equitable society.  Each of these individual issues needs to be considered in the context of a moral vision in union with the Church's teachings.  It would be irresponsible to cast a vote for a particular candidate if we do not know his or her position on the issues related to our faith, especially on issues related to the dignity of human life.

His Holiness, Pope Francis, addresses this in Amoris Laetitia #265: "Doing what is right means more than 'judging what seems best' or knowing clearly what needs to be done, as important as this is….We have to arrive at the point where the good that the intellect grasps can take root in us as a profound affective inclination, as a thirst for the good that outweighs other attractions and helps us to realize that what we consider objectively good is also good 'for us' here and now."

Oftentimes, we allow emotions to guide these important decisions exclusively.  We listen to the pundits on television and the internet and allow the loudest voices to frame our conscience instead of listening to the voice that matters most — God's.  Decisions made absent from prayer, enlightened discernment, and moral certitude can pull us away from actions that will lead to the common good of our country and of humanity at large.  Selfishly, we sometimes choose to make decisions that are only in our own personal interests or in line with our political leanings or preferences and fail to consider the needs of the poor and most vulnerable.

The Catechism of the Catholic Church tells us that forming our conscience means "formulating its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator."  When we inform our conscience, we come to a level of understanding that incorporates our experience, our emotions and our intellect. Informed conscience involves an interior dialogue that leads to a comprehensive approach to knowing God's truth in determining the best course of action.

This is where the traditional moral axiom that "conscience is not the ultimate norm of morality, informed conscience is the ultimate norm of morality" comes from.

His Holiness, Saint John Paul II, wrote in his encyclical Veritatis Splendor #58, "Moral conscience does not close man within an insurmountable and impenetrable solitude, but opens him to the call, to the voice of God.  In this, and not in anything else, lies the entire mystery and the dignity of the moral conscience: in being the place, the sacred place where God speaks to man."

It is often said that the Church should in no way discuss politics or anything political in nature, leaving it to people's individual consciences to make decisions.  I frequently hear discussions about the separation of Church and State.  As a matter of fact, many good intentioned people will often quote this to me, my brother priests, and others.  As a point of reference, the First Amendment of the Constitution prohibits the government from favoring one religion over another or advancing or inhibiting religious liberties.  It does not separate religion from politics and public life.  This is a grave misrepresentation often used to prevent firmly held religious convictions from entering the public arena or to motivate choices on election day. 

The Vatican II document Gaudium et Spes #76 explains the importance of a proper understanding of separation of Church and State: It is very important, especially where a pluralistic society prevails, that there be a correct notion of the relationship between the political community and the Church, and a clear distinction between the tasks which Christians undertake, individually or as a group, on their own responsibility as citizens guided by the dictates of a Christian conscience, and the activities which, in union with their pastors, they carry out in the name of the Church.

The Church, by reason of her role and competence, is not identified in any way with the political community nor bound to any political system.  She is at once a sign and a safeguard of the transcendent character of the human person.

The Church and the political community in their own fields are autonomous and independent from each other. Yet both, under different titles, are devoted to the personal and social vocation of the same men (and women).  The more that both foster sounder cooperation between themselves with due consideration for the circumstances of time and place, the more effective will their service be exercised for the good of all.  For man's horizons are not limited only to the temporal order; while living in the context of human history, he preserves intact his eternal vocation.  The Church, for her part, founded on the love of the Redeemer, contributes toward the reign of justice and charity within the borders of a nation and between nations.  By preaching the truths of the Gospel, and bringing to bear on all fields of human endeavor the light of her doctrine and of a Christian witness, she respects and fosters the political freedom and responsibility of citizens.

As Catholics, we have a right and a moral obligation to advocate for the things that we believe are important to us, particularly when it comes to our faith and morals.  Now more than ever we need to understand how policies affect issues near and dear to us as Catholics, such as health care, religious liberty, Christian anthropology, and freedom of religion and speech.  This is especially important when we investigate and educate ourselves on candidates' positions on human life at every stage of its existence.

Far reaching consequences of positions and policies held by particular candidates who are elected and govern can impact the effectiveness of the Church's mission and its ability to be of service to the faithful, our communities, and the entire country, now and into the future.  The election of certain candidates can also be a part of a gradual erosion of religious freedom, which is a danger that we should always be conscious of when reviewing candidates' positions. 

The Church will not endorse one political candidate over another.  It is certainly not my purview as Bishop to tell you who you should support with your vote. This is an opportunity for me, however, as your Shepherd, to teach and guide you in the mind of the Church and to help in guiding the correct development of an informed conscience.  It is also the obligation of my office to clearly articulate the Church's teaching on these issues before you exercise such a precious and important right of citizenship by voting.

Those who follow the teachings of the Church on pro-life issues understand that life must be respected from conception until natural death.  As Catholics, we are called to advocate for the poor and the vulnerable, to be good stewards of our natural resources, and to care for all the vulnerable without prejudice or discrimination.  We are called to be a voice in the public arena.  We have been given the right to vote, and we need to use that right as the instrument to express our Catholic teachings, our firmly held religious convictions, while being able to freely exercise the Church's right to fulfill our mission of charity, service, and education in our local communities, the state, and our nation.  We must especially advocate for the dignity for all human life.  This is the preeminent issue because without life, no other rights or freedoms can exist. 

The United States Conference of Catholic Bishops (USCCB) — in their document Forming Consciences for Faithful Citizenship 56 — reflect on these issues and the duty of all bishops to apply these moral principles to key public policy decisions facing our nation, outlining directions on issues that have important moral and ethical dimensions. "Building a world of respect for human life and dignity, where justice and peace prevail, requires more than just political commitment. Individuals, families, businesses, community organizations, and governments all have a role to play. Participation in political life in light of fundamental moral principles is an essential duty for every Catholic and all people of good will."

May the Holy Spirit, the Giver of Wisdom and Fortitude, strengthen and guide us as we continue to form our consciences in Christ to undertake the important responsibility and exercise our right to vote this Fall in the spirit of Donum Libertatis, the Gift of Freedom.  Amen.

General:  Updated 

•  The recently issued policy statement on Celiac disease touches upon a related matter that is beneficial to highlight.  In the churches of the Diocese of Greensburg, it is still required to have a sanitizing station at every Communion Station.  Below is the practice, for sanitizing, that is to be followed for the distribution of Holy Communion.

  ·        All Communion Ministers are to sanitize their hands after receiving Holy Communion.

  ·        After sanitizing their hands, they should receive the paten or ciborium and move to their communion station.

  ·        Communion Ministers are to sanitize their hands whenever they make physical contact with a communicant.

  ·        Communion Ministers are to sanitize their hands after distributing Holy Communion to those communicants who receive on the tongue.

  Because of the need to sanitize during the distribution of Holy Communion, it is necessary to have near each communion station a small table with a corporal and hand sanitizer

       Other pandemic procedures that remain effective include these:

  ·        The vessels containing the bread and wine are to be covered if they are presented in procession at the Preparation of the Altar and Gifts.

  o   In such cases the ciborium is covered with a lid, the flagon or cruet is to have a stopper.

  ·        Large, Concelebrants Hosts are not permitted.

  o   It is not permissible to share with other communicants fractions from the priest’s host.

  ·        Vessels containing the hosts to be distributed to the assembly should be placed on the Altar at a distance from the priest.

  o   Ideally these patens or ciboria are to be placed at least three feet from the priest.

  o   Only the vessels containing the elements that will be consumed by the priest should be placed directly before him at the Altar.

  ·        The chalice of Precious Blood may not be made available to deacons or other members of the assembly.

  o   When concelebrating priests are present, they may receive by intinction.  Alternatively, a separate chalice may be prepared for their use.

  o   Those who suffer from Celiac disease are an exception to this norm.  In such cases the procedures detailed in the appropriate document are to be observed.

  ·        Purification of the vessels requires that those individuals who have consumed from a chalice(s) are responsible for purifying those vessels.

Effective the weekend of November 12-13, Bishop Kulick has implemented a policy to provide access to the Eucharist for those individuals who suffer with Celiac disease.  This policy permits those individuals to be provided access to the chalice of Precious Blood.  Implementation of this policy requires a number of practical actions to be undertaken.  SEE BELOW

Over recent years, we have become aware of the challenges faced by those who suffer from gluten intolerance. In many parishes, opportunities are provided for the faithful to receive consecrated, low gluten hosts. However, for those individuals incapable of tolerating even the slightest amount of gluten, it is desirable to provide another option for receiving Holy Communion.

At this time, reception from the cup of Precious Blood remains restricted to the priest celebrant and concelebrating priests. However, it is permissible to provide this access to those who cannot receive low gluten hosts. Providing this access will require some practical and pastoral consideration before the implementation of this option. Below are listed some considerations and suggestions for those who seek to implement this practice.

Identification

In most cases, it will be necessary for the communicant to announce their presence before Mass and their desire to receive from the chalice of Precious Blood. Those responsible for preparing the vessels will need to prepare a special chalice for this reception. The designated communion minister will also need to be made aware of the presence of this communicant.

Cross Contamination

Those who suffer from Celiac Sprue disease are incapable of tolerating even the slightest amount of gluten. Therefore, it is essential that a special chalice be prepared solely for their consumption. In addition to this requirement, our current regulations prohibit individuals from sharing a common chalice. Therefore, it is essential that a chalice(s) be prepared for each individual who is to receive the Precious Blood.

Reception

Each parish will need to consider the procedure that best facilitates those individuals who are to receive from the chalice of Precious Blood. Some options include:

     The communicant(s) may approach the Altar at the same time as the communion ministers.

     The communicant may come forward in the communion procession. When they approach the designated communion minister, that minister will retrieve the prepared chalice from the Altar.

      The designated communion minister may place the prepared chalice on the corporal at the sanitizing station. When the communicant approaches that minister, they are greeted with the words: “The Blood of Christ.”

Purification

The communicant is ordinarily responsible for purifying the chalice from which they receive the Precious Blood, after Mass. The communicant will need to be made aware of this responsibility. In cases where multiple chalices are prepared this will require some method of identifying the chalice for which they exercise this custody.

Training

As with the implementation of any new procedure, it is necessary to provide some training and information for those impacted by this new practice. This includes communicants, sacristans, priests, deacons, Extraordinary Ministers of Holy Communion, and the assembly. It will prove necessary to inform the faithful of this option. Specifically, it is necessary to inform each communicant of procedures and practices to be followed and they are to be provided with proper catechesis and training for the correct and dignified purification of the chalice.V

Vessels

Please remember that vessels used for the distribution of Holy Communion are sacred because of the very action they facilitate. Therefore, any vessel used for the distribution of the Precious Blood must be durable, non-porous, not breakable, and dignified. It is not permissible to use glass, clay, wood or any disposable items for this action as any vessel used for the distribution of Holy Communion is permanently reserved for this sacred action.

In preparation for Divine Mercy Sunday, a novena that consists of reciting the Chaplet of the Divine Mercy for nine days begins on Good Friday. The Lord Jesus promised: By this novena, I will grant every possible grace to souls (Diary of St. Faustina, 796). Souls perish in spite of My bitter Passion. I am giving them the last hope of salvation; that is, the Feast of My Mercy. If they will not adore My mercy, they will perish for all eternity (Diary 965).Together with that novena, there is also one given by Jesus particularly to St. Faustina (Diary, 1210-1229). For each of the nine days, Our Lord gave her a different intention, a different group of souls which He wanted her to bring to Him. Out of love for all these souls we want to pray both. Please join the Servants of Divine Mercy Ministry starting on Good Friday in praying the Novena and Chaplet. We will have pamphlets available at both Parishes this weekend explaining how to pray the Novena and Chaplet of Divine Mercy.
We also welcome the opportunity to pray the Chaplet for the sick and dying. To make arrangements, please contact us at 724-600-5007.   JESUS I TRUST IN YOU!
 

Bishop Larry J. Kulick asks the faithful of the Diocese of Greensburg to assist the Ukrainian Nation and its people by praying for them as this tragic conflict unfolds. Please visit the website below to find a prayer to say in your home. The website also includes a video of Bishop’s Lenten Reflection for Ukraine. Additionally, if you would like to make a donation to Catholic Relief Services to help families affected in Ukraine, please visit the Diocese website. CRS partner Caritas Poland assists Ukrainians crossing into Poland for safety and nearly 3 million people are in need of help.
www.dioceseofgreensburg.org/HelpForUkraine

Please consider donating to Unbound, a ministry promoted by Fr. O'Shea, that strives to build lasting connections between people of vastly different cultures, and to give assistance to the impoverished. To donate, or look into the ministry itself, please visit the Unbound Outreach page put together by Fr. O'Shea:

Unbound

To stay continuously updated with communications, recommendations, and actions taken by the Diocese of Greensburg to combat the spread of the coronavirus, text "Faith" to 724-305-3057 to sign-up for important text message alerts. Up-to-the-minute communication is available on all diocesan social media outlets - Facebook, Twitter, and Instagram - and on its website: www.dioceseofgreensburg.org/healthalerts