Diocesan Administrator Account
Diocesan-wide Year of the Eucharist launches at the 'Old Cathedral' in Alton
By ANDREW HANSEN
Editor
A year dedicated to the holy Eucharist officially began with a special Mass at Ss. Peter and Paul Church in Alton Dec. 8, the feast of the Immaculate Conception. Bishop Thomas John Paprocki, priests, and the lay faithful were present.
"During this Year of the Eucharist, let us take time to reflect on the mystery of the Eucharist," Bishop Paprocki said. “The reality that, in the Eucharist, bread and wine become the Body and Blood, Soul and Divinity of Christ without ceasing to appear as bread and wine to our five senses, is one of the central mysteries of the Catholic faith. This faith is a doorway through which we, like the saints and mystics before us, may enter into a deeper perception of the mercy 12 and love manifested in and through Christ’s sacramental presence in our midst. While one thing is seen with our bodily eyes, another reality is perceived through the eyes of faith. The real, true, and substantial presence of Christ in the Eucharist is the most profound reality of the sacrament.” (USCCB, The Mystery of the Eucharist in the Life of the Church, n. 21).
Ss. Peter and Paul Church was chosen for the opening Mass of the diocesan-wide Year of the Eucharist as it is known as the “Old Cathedral,” the cathedral of what was the Diocese of Alton. The diocesan see was transferred from Alton to Springfield in 1923.
Activities at parishes in the diocese throughout the Year of the Eucharist will be encouraged such as Corpus Christi processions, hosting The Vatican Eucharistic Miracles of the World, establishing and promoting eucharistic adoration, among other events and activities. In Catholic Times over the next year, you will read about eucharistic miracles, saints who were devoted to the holy Eucharist, among other eucharistic content to enliven your devotion to the Eucharist. You can also visit the diocese’s website (dio.org) for further content about the Eucharist.
The Year of the Eucharist will also include a eucharistic celebration in conjunction with the 100th year celebration of the transfer of the see city of our diocese from Alton to Springfield. This major event will take place on Oct. 28, 2023, at the BOS Center in Springfield. It will include talks from nationally recognized Catholic speakers Bishop Robert Barron and Scott Hahn, and Mass where the arena will be filled with thousands of Catholics from across the diocese. You are invited! Stay tuned for how to get free tickets and mark your calendar! The Year of the Eucharist concludes on Dec. 8, 2023, at the Cathedral of the Immaculate Conception in Springfield.
Old Cathedral’s capital campaign
Carved high above the pinnacle of Ss. Peter and Paul Church, above the rose window, is the date of 1855, indicating the year the church building was begun. The church is built of native limestone and the architecture is a beautiful specimen of Gothic. The interior of the church, with its graceful arches, clustered columns, and capitals and hood-molded windows and spacious choir loft attract many lovers of art. Below the main altar are the tombs of the first two bishops of the Diocese of Alton, Bishop Henry Damian Juncker and Bishop Peter Joseph Baltes. The third bishop of the Diocese of Alton, Bishop James Ryan, is buried in St. Patrick’s Cemetery.
To make needed repairs and better preserve this treasure and history of our diocese, the parish’s capital campaign, Preserving the Past for the Future, is going to help restore the structure of the church at a cost of $800,000. If you are interested in helping the “Old Cathedral” by contributing to their campaign, you can visit ssppalton.com.
Hey, Father! Why do we bow during a part of the Nicene Creed?
Hey, Father! Why do we bow at this part of the Nicene Creed: “By the power of the Holy Spirit He was born of the Virgin Mary and became man”?
Among various groups of Christians, we Catholics are known for emphasizing the importance of symbolism, the body, and the material world. During our liturgies and sacramental rites in particular, we are known for changing postures and using various gestures. It is worth noting the underlying reason as to why our bodily actions are so important in the context of prayer and worship.
As human beings, we are not souls “trapped” or contained in bodies. We are body-soul composites, a union of both body and soul. Our bodies express or communicate our souls in the world of space and time. In his series of audiences now known collectively as the Theology of the Body, Pope St. John Paul II called the human body “a primordial sacrament,” because, “The body, in fact, and only the body, is capable of making visible what is invisible: the spiritual and the divine. It has been created to transfer into the visible reality of the world the mystery hidden from eternity in God, and thus to be a sign of it.”
Our bodies visibly express realities that otherwise remain invisible: our mind, soul, thoughts, beliefs, etc. We therefore express something in a more complete and human way when we engage our bodies as well. Just as we express kindness or affection through a smile, handshake, hug, or kiss, we also desire to express our relationship with God through our bodies, especially during times of prayer and worship.
Now, to your specific question about bowing during the Nicene Creed. The Catechism of the Catholic Church states that “Belief in the true Incarnation of the Son of God is the distinctive sign of Christian faith” (CCC 463). The Incarnation is the central mystery of our salvation, because without taking on our wounded human nature, Christ could not have redeemed it through his obedience to the Father and sacrificial act of love on the cross. He took on our nature in order to heal it from within. As a way of highlighting this awesome and distinctive mystery of our Faith, we bow during the phrase in the Creed that expresses it.
Older Catholics might recall that, prior to the Second Vatican Council, everyone genuflected during this part of the Creed on all Sundays and solemnities. After the Council, the Church relaxed this practice, and now we genuflect during this part on just two solemnities of the year: the Annunciation on March 25 and the Nativity of the Lord (Christmas) on Dec. 25 (see the General Instruction of the Roman Missal, n. 137). We use the more solemn gesture of genuflecting on these days because the Annunciation celebrates the moment of Christ’s Incarnation, while Christmas of course celebrates the birth of Jesus, God Incarnate.
Some people are unable to genuflect or even bow due to age or health, and that is completely understandable. These people can simply bow their heads instead. But for all who are able, the gesture of bowing deeply is a beautiful expression of our reverence and gratitude for Christ, who loved us so much that He assumed our humanity, to redeem us and to unite us to Himself in a new way forever.
Father Christopher Trummer, S.T.L, is parochial vicar at St. Agnes Parish in Springfield, associate delegate for Health Care Professionals, associate chaplain of the Springfield Chapter of the Catholic Physicians Guild/Catholic Medical Association and has a license in Sacred Theology in Moral Theology at the Pontifical University of the Holy Cross in Rome, Italy.
St. Joseph: Why you should turn to Jesus' foster father for help, especially this Christmas
By ANDREW HANSEN
Editor
He is one of several heroes we read about in the Bible, yet he is never quoted, and this hero also suddenly vanishes, leaving the reader wondering what happened to him.
St. Joseph is one of the most mysterious people we read about in the Bible. Despite being the foster father of Jesus — the Son of God — we know very little about him. We know he was a carpenter, he was a “righteous man” (Mt. 1:19), he was Mary’s husband, and his lineage can be traced back to King David. The last time we read about St. Joseph is in the Gospel of Luke when the Holy Family visited the temple for Passover and Jesus was 12 years old at the time. But how and when did St. Joseph die? Why is his death not even mentioned? Why is he never quoted in the Bible? What did St. Joseph think about raising the Son of God?
“It’s such a good question: Why does it seem like St. Joseph — who raised Jesus! — appears like he’s almost an afterthought in the Bible?” said Father Mark Tracy, pastor of Holy Family Parish in Decatur. “I think it speaks to who St. Joseph is — his humbleness, his quiet obedience, and his selflessness — but most importantly, I think it comes down to the fact St. Joseph wants us to live our lives like he lived his life, pointing all our attention and giving all our energy solely to Jesus, Our Lord and Savior.”
It is this reason why Father Tracy says St. Joseph is one of the best saints we can turn to for help, especially during the stresses that can come during the Christmas season.
“First, St. Joseph was at the first Christmas, and I think we can imagine it was pretty stressful,” Father Tracy said. “I mean traveling with Mary, who is nine months pregnant, on a donkey, finding out there is no room in the inn, Mary giving birth next to animals — I think we could conclude St. Joseph’s blood pressure was pretty high. But beyond Christmas, St. Joseph also knows how stressful a job can be and the uncertainties of budgets and resources. He understands the anxieties of raising a child and all the difficulties that come with parenting. He understands the sacrificial nature of marriage and the burden’s that come with being the head of a family. His life, what he felt, and what he had to do to overcome all these stresses and fears are exactly what we are going through today. He is a wonderful saint to turn to for help and an example for all of us to follow.”
St. Joseph is the Patron of the Universal Church. March 19 is the feast day of St. Joseph, Spouse of the Blessed Virgin Mary and Confessor of the Faith, and May 1 is the feast day of St Joseph the Worker.
“There is so much turmoil, fear, and uncertainty in our world today,” Father Tracy said. “But St. Joseph is always pointing us back to the one true Hope, Jesus Christ. So, if you are feeling down or stressed, turn to St. Joseph and look to him as an example of humbleness and faithfulness. He understands your feelings, and he will help you not only find joy in the season of Christmas and in your earthly life, but the ultimate joy with his adopted Son, Jesus Christ, in Heaven forever.”
Side bar:
A saint for all
Saints are powerful intercessors for us. Turning to saints by asking them to pray for us is part of our Catholic tradition. For St. Joseph, he is the patron saint of many causes:
- The Universal Church
- Families
- Fathers
- Expected mothers
- Travelers
- The dying
- House sellers and buyers
- Craftsmen
- Working people in general
Ways you can honor St. Joseph:
Check out these wonderful prayers by looking them up online as they are too long to print in Catholic Times:
- Prayer to St. Joseph after the Rosary
- 30 Day Prayer to St. Joseph
- Seven Sundays Devotion to St. Joseph
- Litany of St. Joseph
This article originally appeared in Catholic Times in 2020.
Is the Eucharist a symbol, substantial reality, or both?
By TIM STAPLES
Catholic Answers
In the introduction to his classic Catholic Catechism, Father John Hardon describes well the perennial challenge of the Catholic Church to strike a balance between the manifold and false “either/or” propositions that constitute the great heresies and errors of Church history, and what Father Hardon called the truth of “the eternal and.” For example, the pantheist says the universe consists of God alone. The material is mere illusion. The materialist says it is all and only matter. The truth is it’s both. The Protestant says we are saved by “faith alone;” the various Pelagian sects say it is by “works alone.” The truth is it’s both. The Monophysite says Jesus is God alone; the Arian (or Jehovah’s Witness today) says He is man alone. The truth is He’s both. The list could go on and on.
So it is with the Eucharist. For many, there are only two options. It is either a symbol or it is Jesus. I know this was my thinking when I was Protestant. “When Jesus says, ‘This is my body,’ or, ‘Unless you eat the flesh of the Son of Man,’ it is obvious he is speaking symbolically,” I would say. “Bread and wine were to nature what Jesus Christ is to our super nature. Bread and wine are obviously excellent symbols of Jesus Christ.” In my mind as a Protestant, if I could show communion to be symbolic, I had proved my point. The idea of “both/and” was never even a consideration.
The Protestant error concerning the real Presence here is easy enough to correct
The Catholic will be rightly and understandably quick on the draw to demonstrate the literal sense of Jesus’ very plain words in both the institution narratives and in John 6. But be careful, my Catholic friends! The Catholic can present great points for the real presence of Our Lord in the Eucharist, and win a very important battle, but lose the war by denying there to be any symbolic value to Our Lord’s words at all. The error in this reasoning can tend to be all his Protestant counterpart will hear. And it is an error to be sure.
Moreover, a well-read Protestant can present writings of multiple Fathers and Doctors of the Church from Tertullian, St. Clement of Alexandria, and St. Augustine, to the “Common Doctor” himself, St. Thomas Aquinas, replete with references to our Blessed Lord’s words, “This is my body ... . This is ... my blood … .” as being “figurative,” “signs,” or “symbolic.” Now, of course, each of these great teachers throughout Church history will also teach that the Eucharist truly is what it symbolizes. But to many, like myself as a Protestant, the Catholic denying the truth of the symbolic reality of the Eucharist — and in so doing, denying what is evident in Scripture —will drown out all other good points made.
Listing examples from each of these Fathers and Doctors is beyond the scope of this brief article, but for our purpose we need only reference the Catechism of the Catholic Church to find Magisterial use of the terms “sign” and “symbol” to describe the Eucharist (1148, 1412) alongside many more examples declaring the real presence of Our Lord in the Eucharist (1373-1381). The Council of Trent, Session 22, Chapter 1, does the same:
Declaring Himself constituted a priest forever, according to the order of Melchizedek, He offered up to God the Father His own body and blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His Apostles, whom He then constituted priests of the New Testament; and by those words, Do this in commemoration of me, He commanded them and their successors in the priesthood, to offer (them); even as the Catholic Church has always understood and taught. (Emphasis added)
The Catholic Church has always understood the Eucharist to employ both “figures” or “symbols” and to be God’s instrument to communicate the body, blood, soul and divinity of Christ, in his substantial reality, under the accidents or appearances of bread and wine to the people of God for their spiritual sustenance. Once again, the answer is both/and.
A memorial of Christ’s sacrifice, Christ’s sacrifice, or both?
The Catholic evangelizer will inevitably face another “either/or” proposition when it comes to the Eucharist: “The communion the New Testament speaks of is simply a memorial of Christ’s sacrifice that occurred 2,000 years ago, and nothing more. Jesus said, ‘Do this in memory of me,’ in Luke 22:19. It can’t be Christ and a memorial of Christ at the same time any more than the Thomas Jefferson Memorial in Washington, D.C., could also be Thomas Jefferson!”
How do we respond?
We ought to emphasize as Catholics that the Catholic Church agrees with our Protestant friends on this point. Jesus is unequivocal in Luke 22:19, as I cited above: “Do this in memory of me.” Catholics believe the word of Christ. The Eucharist is the same sacrifice that was offered 2,000 years ago inasmuch as it is the same priest and the same victim being offered, but at the same time it is offered in a different manner — an unbloody manner. Thus, it is truly a memorial of the “once for all” bloody sacrifice of Christ offered in a unique manner 2,000 years ago (Heb. 10:10). As such, the sacrifice of Christ can never and will never be offered in a bloody way again!
CCC 1367 provides:
The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: “The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different.” “And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner … this sacrifice is truly propitiatory.
Because the Eucharist is both a memorial of what Christ did 2,000 years ago in a singular way and his true and real presence for his people, CCC 1357-1358 can say:
We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what He has Himself given us: the gifts of His creation, bread and wine which, by the power of the Holy Spirit and by the words of Christ, have become the body and blood of Christ. Christ is thus really and mysteriously made present.
We must therefore consider the Eucharist as:
-thanksgiving and praise to the Father;
-the sacrificial memorial of Christ and his Body;
-the presence of Christ by the power of his word and of his Spirit.
So, is the Eucharist a memorial, substantial reality, or both? Father Hardon’s “eternal and” comes to the fore once again. The Eucharist is a memorial inasmuch as it is not a bloody sacrifice as Christ’s sacrifice was 2,000 years ago — it is a memorial of that bloody sacrifice. Jesus told us so when He said, “Do this in memory of me.” The Eucharist is also truly and substantially Christ because He told us so as well. “This is my body ... . This cup ... is the new covenant in my blood” (Luke 22:20). As Catholics, we believe both.
This article originally appeared on the website of Catholic Answers, www.Catholic.com. Reproduced with permission.
Is Receiving the Eucharist cannibalism?
By TOM NASH
Catholic Answers
I've heard several times that the Church is cannibalistic, since it teaches that bread and wine truly become the Body and Blood of Christ. Looking at the definition of cannibalism, they seem to be correct. Are they correct, and how should I respond?
The charge of cannibalism is not new. Roman pagans called early Church Christians cannibals precisely because the Disciples spoke of eating and drinking their God. In doing so, the pagans provide further evidence that belief in the Real Presence of the Eucharist is an ancient Christian doctrine, and that the first Christians understood Jesus to be speaking literally when He established at the Last Supper the ritual we have come to call the Mass.
Yet the charge of cannibalism is misplaced. Cannibalism, simply put, is the eating of human flesh, typically after a person has died. A corpse (dead body) is usually present, or at least a dead body part. Second, the quantity of the flesh diminishes as it is being consumed. Third, digesting flesh results in physical nourishment, protein included.
In the banquet of the Eucharist, however, Jesus is not dead but is a living sacrifice. Second, His substance is not diminished by consuming the Eucharist. To the contrary, Jesus is bodily in Heaven, seated at the right hand of the Father, though His body becomes miraculously present wherever the Eucharist is celebrated. Third, the eating of His Body and Blood does not result in practical physical nourishment on a natural level, although some have miraculously subsisted solely on the Eucharist. The purpose of the Eucharist is to provide spiritual nourishment.
In summary, cannibals consume the flesh of a dead person in a way that diminishes and profanes the corpse. Through the sacrament of the Eucharist, Jesus freely gives Himself to us; and we consume His living body, blood, soul, and divinity in a way that mysteriously and miraculously does not diminish Him but instead enhances our spiritual life.
This article originally appeared on the website of Catholic Answers, www.Catholic.com. Reproduced with permission.
A thrift store picture of a saint turns into several God moments
Father Steven Arisman, pastor of St. Francis of Solanus Parish in Quincy, graciously receives the framed image of St. Corbinian from Buhl, who is a parishioner at St. Aloysius Parish in Springfield. By MIKKI BUHL
Special to Catholic Times
About three months ago, I saw this framed art piece for sale at Hope Thrift Center in Springfield. I knew it was of a saint, but at the time, I was unsure who it was. I was intrigued by the drawing and purchased it, thinking I would use it at home or maybe my church or school could use it, as I have found other pictures at the thrift store and donated them to my church, St. Aloysius Parish, in Springfield.
After doing some searching, I found it was a picture of St. Corbinian (670-730), a bishop who traveled from Rome to Freising of Bavaria, Germany. The bear is often a symbol of St. Corbinian, who tamed a bear to carry his load while traveling. Corbinian's bear appeared on the coat of arms of Pope Benedict XVI.
My next mission was to find a church in our diocese with the saint’s name, but there was no luck. So, I then searched to find a church that had a German heritage. That is when I found St. Francis Solanus Parish in Quincy that met that requisite. The secretary had me connect Jake Terry, their youth minister.
Now comes the exciting part! After speaking with Mr. Terry, I learned that their youth group had just selected this very saint to learn more about. It was a sign that the framed art piece had to go to this parish, but I wondered how to make arrangements. Mr. Terry and I communicated, figuring someone from their church would be in Springfield for a meeting.
I then received an email saying the pastor would be in town. It was then I looked up who the pastor was, and low and behold, it is Father Steven Arisman. I went on a retreat weekend a few years ago with him, and knew his hometown was Springfield. So, we made for arrangements to meet while he was in Springfield. In yet another God moment, the commemoration of the translation of St. Corbinian relics is Nov. 20. So, just in time for the feast day, I was able to give the picture to Father Arisman on Nov. 4.
Mikki Buhl is a parishioner at St. Aloysius Parish in Springfield
Submitted photos
Catholic Times special edition on the Eucharist
Christmas Mass Schedules across diocese
SPRINGFIELD
Cathedral of the Immaculate Conception
Christmas Eve, 4 p.m., 7 p.m.;
Midnight;
Christmas Day, 7 a.m., 10 a.m.
Blessed Sacrament Parish
Christmas Eve, 4:30 p.m., 8 p.m., 11 p.m.;
Christmas Day, 8:30 a.m., 10:30 a.m.
Christ the King Parish
Christmas Eve, 4 p.m., 6:30 p.m., 10 p.m.;
Christmas Day, 9:30 a.m.
Little Flower Parish
Christmas Eve, 4:30 p.m., 10 p.m.;
Christmas Day, 9 a.m.
St. Agnes Parish
Christmas Eve, 4:30 p.m., 8:30 p.m.;
Christmas Day, 10 a.m.
St. Aloysius Parish
Christmas Eve, 4 p.m.;
Midnight;
Christmas Day, 7 a.m.
St. Frances Cabrini Xavier Parish
Christmas Eve, 5:30 p.m.;
Christmas Day, 9:30 a.m.
St. Joseph Parish
Christmas Eve, 5 p.m., 9:30 p.m.;
Christmas Day, 9:30 a.m.
St. Katharine Drexel Parish
Christmas Eve, 4 p.m.;
Midnight;
Christmas Day, 7 a.m., 9 a.m. (St. Patrick Church), 10:30 a.m. (Latin), 12:30 p.m. (Spanish)
All Masses at Sacred Heart Church, except 9 a.m. Christmas Day, which is at St. Patrick Church.
(There is no Christmas Mass at St. Patrick now due to the laying of carpet at this time)
ALEXANDER
Visitation of the Blessed Virgin Mary Parish
Christmas Day, 10 a.m.
ALTAMONT
St. Clare Parish
Christmas Eve, 6 p.m.;
Christmas Day, 10 a.m.
ALTON
Immaculate Conception Parish (St. Mary)
Christmas Eve, 4 p.m., 6 p.m., 8 p.m.;
Midnight;
Christmas Day, 6:30 a.m., 8 a.m., 9:30 a.m., 11 a.m.
Ss. Peter and Paul Parish
Christmas Eve, 4 p.m., 8 p.m.;
Christmas Day, 10 a.m.
ARCOLA
St. John the Baptist Parish
Christmas Eve, 7:30 p.m.;
Christmas Day, 9:30 a.m.
ARENZVILLE
St. Fidelis Parish
Christmas Eve, 4 p.m.
ASHLAND
St. Augustine Parish
Midnight;
Christmas Day, 9 a.m.
ASSUMPTION
Assumption of the Blessed Virgin Mary Parish
Christmas Eve, 6 p.m.
ATHENS
Holy Family Parish
Christmas Eve, 6:30 p.m.;
Christmas Day, 10 a.m.
AUBURN
Holy Cross Parish
Christmas Eve, 4 p.m.;
Christmas Day, 8 a.m.
Overflow seating in the parish center.
BEARDSTOWN
St. Alexius Parish
Christmas Eve, 7 p.m. (Tri-lingual Mass);
Christmas Day, 10 a.m. (English), 11:30 a.m. (Spanish)
BENLD
St. Joseph Parish
Christmas Eve, 6 p.m.
BETHALTO
Our Lady Queen of Peace Parish
Christmas Eve, 4:30 p.m., 9 p.m.;
Christmas Day, 9 a.m.
BETHANY
St. Isidore Parish
Midnight
BRIGHTON
St. Alphonsus Parish
Christmas Eve, 7 p.m.;
Christmas Day, 9 a.m.
BRUSSELS
Blessed Trinity Parish
Christmas Eve, 6 p.m. (St. Mary Church, Brussels);
Midnight (St. Joseph Church, Meppen);
Christmas Day, 8 a.m. (St. Barbara Church, Batchtown)
CAMP POINT
St. Thomas the Apostle Parish
Christmas Eve, 6:30 p.m.;
Christmas Day, 9 a.m.
CARLINVILLE
Ss. Mary and Joseph Parish
Christmas Eve, 4 p.m.;
Christmas Day, 9 a.m.
CARROLLTON
St. John the Evangelist Parish
Christmas Eve, 4 p.m.;
Christmas Day, 9:30 a.m.
CHARLESTON
St. Charles Borromeo Parish
Christmas Eve, 5 p.m., 10 p.m.;
Christmas Day, 8:30 a.m.
CHATHAM
St. Joseph the Worker Parish
Christmas Eve, 4:30 p.m., 9 p.m.;
Christmas Day, 9 a.m.
COLLINSVILLE
Ss. Peter and Paul Parish
Christmas Eve, 4 p.m., 7 p.m.;
Christmas Day, 8 a.m., 10:30 a.m.
DECATUR
Holy Family Parish
Christmas Eve, 4 p.m., 9 p.m.;
Midnight;
Christmas Day, 9 a.m.
Our Lady of Lourdes Parish
Christmas Eve, 4 p.m., 6 p.m. (Spanish);
Midnight;
Christmas Day, 9 a.m.
Ss. James and Patrick Parish
Christmas Eve, 4 p.m. (St. James Church); 6 p.m. (St. Patrick Church), 11 p.m. (St. James Church);
Christmas Day, 10:15 a.m. (St. Patrick Church)
St. Thomas the Apostle Parish
Christmas Eve, 5 p.m.;
Christmas Day, 10 a.m.
DIETERICH
St. Isidore the Farmer Parish
Christmas Eve, 4 p.m. (St. Aloysius Church, Bishop Creek), 7 p.m. (St. Joseph Church, Island Grove), 10 p.m. (St. Aloysius Church, Bishop Creek);
Christmas Day, 10 a.m. (St. Joseph Church, Island Grove)
EDGEWOOD
St. Anne Parish
Christmas Day, 8 a.m.
EDWARDSVILLE
St. Boniface Parish
Christmas Eve, 4: 15 p.m., 9:15 p.m.;
Christmas Day, 8:15 a.m., 12:15 p.m. (Spanish)
St. Mary Parish
Christmas Eve, 4 p.m., 6 p.m.;
Christmas Day, 9 a.m.
EFFINGHAM
Sacred Heart Parish
Christmas Eve, 4 p.m., 9:30 p.m.;
Midnight:
Christmas Day, 9:30 a.m.
St. Anthony of Padua Parish
Christmas Eve, 4:30 p.m., 7 p.m.;
Midnight;
Christmas Day, 9 a.m.
FARMERSVILLE
St. Mary Parish
Christmas Eve, 4 p.m.
FIELDON
St. Mary Parish
Christmas Eve, 6 p.m.
FRANKLIN
Sacred Heart Parish
Christmas Eve, 4 p.m.
GILLESPIE
Ss. Simon and Jude Parish
Christmas Eve, 4 p.m.;
Christmas Day, 10:30 a.m.
GIRARD
St. Patrick Parish
Christmas Day, 9:30 a.m.
GLEN CARBON
St. Cecilia Parish
Christmas Eve, 4 p.m.;
Midnight;
Christmas Day, 10 a.m.
GODFREY
St. Ambrose Parish
Christmas Eve, 4 p.m., 6 p.m. and 9 p.m. (St. Ambrose), 7:30 p.m. (St. Michael, Beltrees);
Christmas Day, 8 a.m., 10:30 a.m. (St. Ambrose)
GRAFTON
St. Patrick Parish
Christmas Eve, 6:30 p.m.;
Christmas Day, 8 a.m.
GRANITE CITY
Holy Family Parish
Christmas Eve, 8 p.m.;
Christmas Day, 8:30 a.m.
St. Elizabeth Parish
Christmas Eve, 4:30 p.m., 11 p.m.;
Christmas Day, 8 a.m., 10:30 a.m.
GRANTFORK
St. Gertrude Parish
Christmas Eve, 7 p.m.;
Christmas Day, 8 a.m.
GREEN CREEK
St. Mary Help of Christians
Christmas Eve, 6 p.m.;
Christmas Day, 10:30 a.m.
GREENFIELD
St. Michael the Archangel
Christmas Day, 8 a.m.
GREENVILLE
St. Lawrence Parish
Christmas Eve, 5:30 p.m., 10 p.m.;
Christmas Day, 8 a.m., 10 a.m.
HARDIN
St. Francis of Assisi Parish
Christmas Eve, 4 p.m. (St. Anselm, Kampsville);
Christmas Day, 9:30 a.m. (St. Norbert, Hardin), 11 a.m. (St. Michael, Michael)
HIGHLAND
St. Paul Parish
Christmas Eve, 4 p.m., 11 p.m.;
Christmas Day, 8:30 a.m.
HILLSBORO
St. Agnes Parish
Christmas Eve, 4 p.m.;
Christmas Day, 10:30 a.m.
HUME
St. Michael Parish
Christmas Eve, 6:30 p.m.
ILLIOPOLIS
Resurrection Parish
Christmas Eve, 8 p.m.;
Christmas Day, 10:15 a.m.
JACKSONVILLE
Our Saviour Parish
Christmas Eve, 4 p.m., 6 p.m.;
Christmas Day, 9 a.m.
The 4 p.m. Christmas Eve and 9 a.m. Christmas Day Masses will be LIVE streamed and interpreted for the deaf.
JERSEYVILLE
Holy Ghost Parish
Christmas Eve, 4 p.m., 8:30 p.m.;
Christmas Day, 8 a.m., 10 a.m.
St. Francis Xavier Parish
Christmas Eve, 4 p.m. 8:30 p.m.;
Midnight;
Christmas Day, 10:15 a.m.
KINCAID
St. Rita Parish
Christmas Eve, 4 p.m.
LIBERTY
St. Brigid Parish
Christmas Eve, 7 p.m.;
Christmas Day, 8 a.m.
LILLYVILLE
Sacred Heart Parish
Christmas Eve, 6 p.m.;
Christmas Day, 8 a.m.
LITCHFIELD
Holy Family Parish
Christmas Eve, 10 p.m.;
Christmas Day, 8:30 a.m.
LIVINGSTON
Sacred Heart Parish
Christmas Eve, 5:30 p.m.
MADISON
St. Mary and St. Mark Parish
Christmas Eve, 4 p.m.;
Christmas Day, 10 a.m.
MARINE
St. Elizabeth Parish
Christmas Eve, 4 p.m.
MARYVILLE
Mother of Perpetual Help Parish
Christmas Eve, 4 p.m., 7 p.m.;
Christmas Day, 9 a.m.
MATTOON
Immaculate Conception Parish
Christmas Eve, 4 p.m., 9 p.m.;
Midnight;
Christmas Day, 8 a.m.
MEDORA
St. John the Evangelist
Christmas Eve, 4 p.m.
MENDON
St. Edward Parish
Christmas Eve, 4:30 p.m.;
Midnight
MONTROSE
St. Rose of Lima Parish
Christmas Eve, 5:30 p.m.;
Christmas Day, 9 a.m.
MORRISONVILLE
St. Maurice Parish
Christmas Eve, 4 p.m.
MOUNT OLIVE
St. Pope John Paul Parish
Midnight;
Christmas Day, 10:30 a.m.
MOUNT STERLING
Holy Family Parish
Christmas Eve, 4 p.m., 9 p.m.;
Midnight;
Christmas Day, 7 a.m.
MOUNT ZION
Our Lady of the Holy Spirit Parish
Christmas Eve, 4 p.m.;
Christmas Day, 9 a.m.
MOWEAQUA
St. Francis De Sales Parish
Christmas Eve, 4:30 p.m.
NEOGA
St. Mary of the Assumption Parish
Christmas Eve, 6 p.m.;
Christmas Day, 8 a.m.
NEW BERLIN
Sacred Heart of Mary Parish (St. Mary)
Christmas Eve, Music 5:30-6 p.m., Mass, 6 p.m.
NEWTON
St. Thomas Parish
Christmas Eve, 4:30 p.m., 11 p.m.;
Christmas Day, 8:30 a.m.
NOKOMIS
St. Louis Parish
Christmas Eve, 4 p.m., 10 p.m.;
Christmas Day, 9 a.m.
NORTH ARM
St. Aloysius Parish
Christmas Eve, 7 p.m.
OBLONG
Our Lady of Lourdes Parish
Christmas Eve, 6 p.m.
PANA
St. Patrick Parish
Christmas Eve, 4 p.m., 8 p.m.;
Christmas Day, 9 a.m.
PARIS
St. Mary Parish
Christmas Eve, 4 p.m., 10 p.m.;
Christmas Day, 9 a.m.
PETERSBURG
St. Peter Parish
Christmas Eve, 4:30 p.m.;
Christmas Day, 8 a.m.
PIERRON
Immaculate Conception Parish
Christmas Eve, 4:30 p.m.;
Christmas Day, 10 a.m.
PITTSFIELD
St. Mary Parish
Christmas Eve, 8 p.m.;
Christmas Day, 8:30 a.m.
POCAHONTAS
St. Nicholas Parish
Midnight
QUINCY
Blessed Sacrament Parish
Christmas Eve, 4 p.m., 5:30 p.m., 11 p.m.;
Christmas Day, 9 a.m.
St. Anthony of Padua Parish
Christmas Eve, 4 p.m., 6:30 p.m.;
Midnight;
Christmas Day, 8 a.m., 10:30 a.m.
St. Francis Solanus Parish
Christmas Eve, 4 p.m., 6 p.m., 8 p.m., 10 p.m.;
Midnight;
Christmas Day, 9 a.m.
St. Joseph Parish
Christmas Eve, 4:30 p.m.;
Christmas Day, 8 a.m.
St. Peter Parish
Christmas Eve, 4 p.m., 6 p.m., 8 p.m.;
Christmas Day, 8 a.m., 10 a.m.
St. Rose of Lima Parish
Midnight;
Christmas Day, 9:30 a.m., 11 a.m.
RAMSEY
St. Joseph Parish
Christmas Eve, 8 p.m.
RAYMOND
St. Raymond Parish
Christmas Eve, 6 p.m.;
Christmas Day, 9 a.m.
RIVERTON
St. James Parish
Christmas Eve, Carols, 3:30 p.m., Mass, 4 p.m.;
Christmas Day, 8:30 a.m.
ROBINSON
St. Elizabeth Parish
Christmas Eve, 9 p.m.;
Christmas Day, 9 a.m.
ROCHESTER
St. Jude Parish
Christmas Eve, 4 p.m., 6 p.m., 10 p.m.;
Christmas Day, 9 a.m.
SAINTE MARIE
St. Mary of the Assumption Parish
Christmas Eve, 4:30 p.m.;
Christmas Day, 8:30 a.m.
ST. ELMO
St. Mary Parish
Christmas Eve, 4 p.m.
ST. JACOB
St. James Parish
Christmas Day, 10:30 a.m.
SHELBYVILLE
Immaculate Conception Parish
Christmas Eve, 8 p.m.;
Christmas Day, 10:30 a.m.
SHERMAN
St. John Vianney Parish
Christmas Eve, 5 p.m.;
Midnight;
Christmas Day, 8:30 a.m.
SHUMWAY
Annunciation Parish
Christmas Eve, 4 p.m.;
Christmas Day, 8 a.m.
SIGEL
St. Michael the Archangel Parish
Christmas Eve, 4 p.m.;
Midnight;
Christmas Day, 10 a.m.
STAUNTON
St. Michael the Archangel Parish
Christmas Eve, 4 p.m., 9 p.m.;
Christmas Day, 8 a.m.
STONINGTON
Holy Trinity Parish
Christmas Day, 9 .m.
SULLIVAN
St. Columcille Parish
Christmas Eve, 6:30 p.m.;
Christmas Day, 10 a.m.
TAYLORVILLE
St. Mary Parish
Christmas Eve, 6 p.m.;
Midnight;
Christmas Day, 11 a.m.
TEUTOPOLIS
St. Francis of Assisi Parish
Christmas Eve, 4 p.m., 6 p.m., 10 p.m.;
Christmas Day, 9 a.m.
TROY
St. Jerome Parish
Christmas Eve, 4 p.m., 10 p.m.;
Christmas Day, 8:30 a.m.
TUSCOLA
Forty Martyrs Parish
Christmas Eve, 4 p.m., 5:30 p.m.;
Christmas Day, 8 a.m.
VANDALIA
Mother of Dolors Parish
Christmas Eve, 4 p.m.;
Midnight;
Christmas Day, 9 a.m.
VILLA GROVE
Sacred Heart Parish
Christmas Eve, Carols, 4 p.m., Mass, 4:30 p.m.;
Christmas Day, 9 a.m.
VIRDEN
Sacred Heart Parish
Christmas Eve, 4 p.m.
VIRGINIA
St. Luke Parish
Christmas Eve, 5:30 p.m.
WAVERLY
St. Sebastian Parish
Christmas Eve, 8 p.m.
WHITE HALL
All Saints Parish
Christmas Eve, 10 p.m.
WINCHESTER
St. Mark Parish
Christmas Eve, 5 p.m.;
Christmas Day, 10:30 a.m.
WOOD RIVER
Holy Angels Parish
Christmas Eve, 4 p.m.;
Midnight;
Christmas Day, 9 a.m.
Seven Sisters Apostolate in Pittsfield prays for pastor and bishop
Jesus, present in the monstrance, during adoration at St. Mary Parish in Pittsfield. The Seven Sisters Apostolate at the parish commits to praying for one hour before the Blessed Sacrament one day per week, for the sole purpose of praying for their pastor, Father Mark Schulte and Bishop Thomas John Paprocki.More parishes in diocese joining apostolate, as group encourages other parishes to start one
By ANDREW HANSEN
Editor
Recognizing that priests need our constant prayers, a group of women from St. Mary Parish in Pittsfield started a Seven Sisters Apostolate. The apostolate has hundreds of local groups in parishes throughout the world, including our diocese. Each of the seven women in the apostolate commits to praying for one hour before the Blessed Sacrament one day per week, for the sole purpose of praying for the priest or bishop her apostolate is praying for. In the case of St. Mary in Pittsfield, they have two groups for a total of 14 women (one woman being from St. Mark Parish in Winchester). One group of seven women prays for their pastor, Father Mark Schulte, and the other group prays for Bishop Thomas John Paprocki.
“The action of taking time to go visit Jesus in the Blessed Sacrament is the powerhouse behind this ministry,” said Angela Lipcamon, anchoress and coordinator of The Seven Sisters Apostolate in Pittsfield. “There are no other obligations or meetings — just one hour per week with Jesus. It’s simple, beautiful, and abounding in graces for the priest and/or bishop and for the women praying the hour. It’s quite a gift!”
The Seven Sisters apostolate started at St. Mary in March of 2020 and the beginnings of the group has an interesting story.
“When I called to enroll our group, I was informed of it being St. Margaret Clitherow’s feast day,” Lipcamon said. “I knew it was divine inspiration that I was enrolling on her feast day because she is one of the patron saints of the Seven Sisters Apostolate.”
St. Margaret Clitherow was martyred in 1586 in England under the rule of King Henry VIII’s persecution of Catholics, for supporting and harboring priests in her home and for organizing secret Masses. She was a convert, deeply devoted to the holy Eucharist, and to supporting the priesthood in prayer and action.
“This apostolate is important because of the power of prayer before the Blessed Sacrament and because our priests and bishops are tremendously important to the life of the Church,” Lipcamon said. “They are a great gift to us from God, and our prayers are needed to help protect and sustain them. The most important gift we receive through them is the holy Eucharist, Jesus’ Body and Blood for the life of the world, along with providing us with the other sacraments that Jesus instituted for our wellbeing. Our priests and bishops lead us in the faith and are integral to the life of the Church.”
St. Mary’s apostolate added the Fasting Brothers men’s group as an adjunct ministry last year. Twelve men in the parish willingly accepted a call to fast one day per week in conjunction with the women’s prayer apostolate for Father Schulte and Bishop Paprocki.
“I believe there have been tremendous graces given through this ministry to our priest, the priesthood in general, our parishes, our bishop, the women dedicated to this ministry, and thus the diocese and Church at large, because we are one and intricately connected,” Lipcamon said. “Any time spent in the presence of Jesus in the Blessed Sacrament brings immeasurable blessings and graces. It is impossible to know or measure the profound effect or gain from this ministry, but I believe it to be tremendous.”
The Seven Sisters apostolate is not the first one in our diocese, and it continues to grow. Lipcamon, in her capacity as president of the Quincy Deanery Council of Catholic Women, has promoted this eucharistic devotion and ministry to her deanery and the other deaneries of our diocese.
Since starting this prayer ministry at St. Mary in Pittsfield, Lipcamon says several other parishes now have one or more of the Seven Sisters Apostolate, including parishes in Jacksonville, Jerseyville, Camp Point, Quincy, Arcola, and Edwardsville, with others embarking on starting an apostolate.
“I encourage the spread of this devotion for the extreme graces involved in the rebuilding of Christ’s Church through the prayers and sacrificial offerings for our priests and bishop,” Lipcamon said. “Adoration of the Blessed Sacrament is the key to the Eucharistic Revival. Through eucharistic adoration will come eucharistic revival! Anyone who fervently goes before Jesus in the Eucharist, never walks away empty. He fills you up. Be fervent in your commitment. One person can make a huge difference. Go forth with prayer and trust. It’s an easy, simple, humble, and sacrificial ministry with tremendous impact. May God continue to bless our diocese in this endeavor.”
For more information, go to sevensistersapostolate.org.
Submitted photo
Hey, Father! Explain all these priest and religious terms
What is the difference between nuns and sisters; what is a convent, monastery, motherhouse, and friary; and what is the difference between brothers, friars, monks, and monsignors?
- Rachel in Springfield
Dear Rachel,
Your questions about the various expressions and living arrangements of men and women religious is a good one. We Catholics love our lingo and sometimes that lingo can be confusing until we learn what the various words in our Catholic lexicon mean.
To begin our discussion, it is important to know that people who are called to enter religious life as nuns, sisters, brothers, friars, priests, etc., live a life that seeks to draw them closer to Jesus Christ and His people in and through their radical witness and service to the Church and to the world. As the Catechism of the Catholic Church offers us:
“The religious state is thus one way of experiencing a ‘more intimate’ consecration, rooted in Baptism and dedicated totally to God. In the consecrated life, Christ’s faithful, moved by the Holy Spirit, propose to follow Christ more nearly, to give themselves to God who is loved above all and, pursuing the perfection of charity in the service of the Kingdom, to signify and proclaim in the Church the glory of the world to come” (CCC 916).
This “religious state,” more commonly referred to as “religious life,” is lived out in different and unique ways. These unique differences are an asset to religious life, and they exist to bring about the Kingdom here on earth through witness and service.
For women, living life as either a nun or sister offers an opportunity for women to live out this “intimate consecration” as they seek to serve Christ and His Church. While certainly related, these are two very different expressions of religious life. In common parlance, we often use the term “nun” as a sort of umbrella term for all women who are called to religious life, however, this is not accurate. Nuns are women who choose to retreat from the world, join a religious order, live together in a cloistered setting, and devote their lives to praying for the Church and the world. A good example of nuns for us in the Diocese of Springfield in Illinois would be the Dominican Nuns of the Monastery of Mary the Queen in Girard.
Sisters on the other hand are women who choose to join a religious order, live and pray in community, and devote their lives to serving the Church through various charisms and apostolates in the world. Historically, sisters have worked as nurses, doctors, teachers, university administrators, in parish leadership roles, and in various ministries to the poor, to name just a few. Some good examples of sisters for us in our diocese are the Dominican Sisters of Springfield, the Sisters of St. Francis of the Martyr St. George in Alton, and the Hospital Sisters of St. Francis in Springfield. Depending on the religious order, nuns and sisters live in community in convents, monasteries, or motherhouses. A motherhouse is the home base or “headquarters” for a religious order of women. A convent is a home for religious sisters to live in community and is like a branch campus or satellite of the motherhouse. A monastery is a place where women who have entered a monastic order live, pray, and work.
For men, living life as a brother, friar, or monk offers an opportunity for men to live out the same “intimate consecration” as they seek to serve Christ and His Church. Brothers live lives which are very similar to sisters. Brothers are men who choose to join a religious order, live, and pray in a community and devote their lives to serving the Church through various charisms and apostolates in the world. Historically, brothers have worked as teachers, in various forms of health care, in homes for people with intellectual disabilities, and other diverse ministries. In our diocese, the Franciscan Brothers of the Holy Cross offer us a beautiful example of this way of life.
Monks and friars then are men who join particular types of religious orders.
Monks are men who live in monasteries, follow the monastic way of life, according to a particular rule or set of guidelines, by which they live in common. Typically, monks, like nuns, live a cloistered life in a monastery, though some do undertake work in the world. Historically, monastic communities have primarily served the Church through the example of their contemplative prayer, though they also operate schools, seminaries, and universities. While we do not have any monasteries in our diocese, monks can be found to the north of us at St. Bede’s Abbey in Peru; to the south of us at St. Louis Abbey in St. Louis; and to the east of us at St. Meinrad Archabbey in St. Meinrad, Ind.
Friars are men who join what’s called a “mendicant order.” Unlike a monastic order, a mendicant order serves in active ministries in the world, moving from place to place, embracing a life of poverty, and spreading the Gospel through evangelization. Here in our diocese, we are blessed with the presence of Franciscan and Dominican Friars in a number of our parishes, hospitals, and schools. In terms of where these various male religious live, monks live in monasteries and friars live in friaries.
Finally, a monsignor is simply an honorific title that the pope bestows upon a diocesan priest in recognition of his years of faithful service to a particular Church, service to the Church in some extra-ordinary way, or because of a position of leadership. We are blessed with the presence of eight monsignori among our diocesan presbyterate.
In their own unique way, nuns, sisters, brothers, monks, friars, and monsignori (oh my!), contribute to the building up of the Kingdom through their witness and service. Their way of life furnishes for us an example of Christ’s merciful love for all of us as they “signify and proclaim in the Church the glory of the world to come.”
- Father Zachary D. Samples is parochial vicar of St. Peter Parish in Quincy and is associate chaplain at Quincy Notre Dame High School.
